The Acts Provincial Chapter English Province of the Order of Preachers

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					        The Acts
           of the

  Provincial Chapter
           of the

English Province of the
 Order of Preachers

  Priory of the Holy Spirit

Letter of approval                                           2
Letter from the Diffinitory                                  4
Opening Homily                                               6
General Acts                                                 10
Mission                                                      17
Mission in the Caribbean                                     19
Intellectual Mission                                         21
Common Life                                                  24
Liturgy                                                      26
Formation                                                    28
Governance                                                   30
Economic Life                                                32
Suffrages                                                    34
The Next Chapter                                             36
Declaration                                                  36
Appendix 1 Statute of the Province                           37
Appendix 2 Statute of the Provincial Vicariate of St Louis
     Bertrand                                                45
Appendix 3 Ratio Formationis Particularis                    54
Appendix 4 Ratio Studiorum Particularis                      67

       To our Brother John Farrell OP, Provincial
               and to the brothers of the
                  Province of England
Dear Brothers:
The members of the General Council of the Order have examined the
Acts of your Provincial Chapter that was celebrated in the Priory of the
Holy Spirit in Oxford between the 30th of March and the 7th of April,
2008. We hereby approve the Acts and the changes made in the Statute
of the Province.
     In the letter of the Diffinitory, you summarize your greatest strength
as the fraternal charity that allows you to dwell in unity. Indeed, you
rightly claim this as a blessing from the Lord and something that must
never be taken for granted. This fraternal charity ought to truly free you
for mission as you are led into the future, another Dominican Pentecost
as fr. Mark Edney mentioned in the opening homily for your Chapter.
We wish to affirm your emphasis on elaborating and evaluating annu-
ally the community project, not only to improve common life, but also to
deepening your spiritual lives in community and directing your pastoral
     The Acts show a very strong sense of mission in acknowledging the
many different works that are done. We, too, wish to affirm the use of
the internet as a genuine tool for fostering the mission of the province.
As you point out in no. 39, these ministries need to be assessed and cri-
tiqued in order that they correspond to what you desire to be and do as a
     We particularly want to commend the vital intellectual mission that
you have and the diversity of institutes that enable you to engage the
critical issues of bio-ethics, faith and public life, etc. In particular we
commend the high calibre of Blackfriars Hall as a centre of study and
the encouragement you offer to further promote academic research. In-
deed to develop a strategy for the intellectual mission of your province
will enable you to continue this excellence as a fundamental characteris-
tic of your province in particular, but also the entire Order of Preachers.
     From your Acts, it is apparent that you have given careful attention
to the needs of your mission in the Caribbean, especially after the devas-

                               Letter of approval
tation caused by Hurricane Ivan. We grant your petition that the Re-
gional Vicariate now be considered a Provincial Vicariate. In doing this,
we recognize the desire of the Province to become even more closely in-
volved in strengthening the vicariate so that its future may become more
firmly established.
     It is refreshing to see in the Acts of a Provincial Chapter a section on
liturgy and to see it not only as an obligation but as part of our mission
in caring for souls and a further refinement in our spirituality as
Christ’s care for us (no. 97). In this day and age liturgy can become a
source of division rather than a means to unity. Thus the guidance you
offer in no. 99 correctly points out that given the nature and size of com-
munity, there can still be a unity in principle while allowing a diversity
of practice. No community is beyond examination, and possible change
in practice.
     The sections on government and economics are clear. Both sections
affirm what has been done, while encouraging that this same direction
be continued. You have proper structures that build confidence in your
     Finally, brothers, the General Council wishes to thank you for your
Dominican apostolic life. You are a gift to the Church and an example to
the Order. May your future flourish even more. We wish to thank you for
the strong presence of brothers working in the General Curia of the Or-
der: Robert Ombres, as Procurator General, Allan White as Socius for
North-western Europe and Canada, and Mark Edney as President of the
International Dominican Foundation. In addition, we are grateful for the
work of Simon Tugwell on the Historical Institute at the Angelicum.
     Once these Acts are promulgated, please send five copies to Santa
Sabina. May God bless each of you during the next four years as you
strive to be ever more faithful preachers in the way of St Dominic.
Given at Santa Sabina in Rome, on 23 April 2008.
Your brother in St. Dominic,
                        fr. Edward M. Ruane OP
                     Vicar of the Master of the Order
fr. Christophe Holzer OP
A secretis
                                                       Prot.n. 9/08/312 CP


Dear Brothers,
Flowing through our discussions and decisions has been the theme of
freedom for mission. Brother Mark Edney in his Opening Homily re-
minded us that changes have taken place ‘to enable us friars to get mov-
ing again’.
    The last chapter decided to change many of the ways we administer
the Province and its entities so we can be better stewards of the re-
sources we have been given by others. Yet, the initiative for change has
come not just ‘from the top’, for all our priories are working to enhance
community life, to reshape our plant, to secure our future and to keep
the old in mission. There is among us a holy listening. All this frees us
up and this freedom has been our experience together as a chapter.
    In our Province we are blessed greatly in fraternal charity. Brothers
dwell in unity. The divisions which might mar the unity of a province
are rarely found among us. Our brothers show both academic and pas-
toral competence; the old are proud of the young and the young respect
the old. The old continue gracefully serving the mission and our young
have apostolic interests beyond their studies: preaching through the
internet; using their musical talents; serving the local Church in Oxford.
The documents of the Chapter result from discussions among the wide-
spread membership of the pre-assembly commissions and in the assem-
bly itself.
    There is too a new growth of associations of committed lay people.
We experience new patterns of involvement. These are the signs of the
times. For our part too we are more involved in non-Dominican struc-
tures within the Catholic entities of our regions. This is a special mo-
ment for the Church in England, Wales and Scotland. Catholics are be-
ginning to think evangelically. The brethren in the Vicariate have lived
through a period of loss and gain, of devastation and renewal and the
Chapter has created a new relationship with our Caribbean mission.
And we must not forget our brothers of this Province working in a diver-
sity of places outwith our communities from Iceland to South Africa,

                       Letter from the Diffinitory
New York to Rome, from the Highlands and Islands to the military
bases of the Gulf.
   We end by thanking the Prior and Community of Oxford for their
generous hospitality. See you in 2012!

Yours in St Dominic,
                                                     Brother John Farrell OP
                                        Brother Timothy John Calvert OP
                                               Brother Dermot Morrin OP
                                            Brother Anthony Rattigan OP
                                       Brother Peter Hyacinth Harries OP
                                       Feast of St John Baptist de la Salle
                                                              7 April 2008

                  OPENING HOMILY
                   Feast of the Annunciation
                         Brother Mark Edney OP
‘The angel Gabriel was sent from God…’ God’s messenger was sent and
the message he brought was to send. The Incarnation of the Son of the
God in the womb of the Virgin is unique, a founding event of our salva-
tion in Christ. But the Annunciation fits a long-established pattern, the
pattern of all God’s callings to humanity to cooperate in its own salva-
tion. ‘God created us without us, but he willed not to save us without us’,
says St. Augustine (Sermo 169). This summons to a cooperation in faith
likewise reveals a pattern. When God called the first man of faith, Abra-
ham, whom we call ‘our father in faith’, the messenger was different but
the message was the same: ‘Go, leave your country, your people, and
your father’s household, go to the place I will show you’ (Gen. 12:1). The
message was to send. God called, Abraham went, as our brother Allan
has often defined the call to the religious life. The calling in faith is al-
ways a sending. The cooperation in faith is always an acceptance to be
     You wouldn’t always think that by looking at the iconography of the
Annunciation. From at least the 12th century, our Lady is most often de-
picted in a regal and statuesque manner, her arms displayed elegantly
crossed over her womb, although soon it becomes obligatory for one or
both of her hands to be shown gracefully holding a book. The Scriptures
probably, the book of life held over the incarnate Word of God. No doubt,
if the book is opened—and you have better eyes than I—a reference is
being made to some prophetic text like this one from Isaiah: ‘Behold a
young woman shall conceive and bear a Son and shall call him Em-
manuel.’ Artists, like theologians, see the patterns in the call to faith. So
why haven’t they seen the pattern of the sending? It’s implicit in the
message Gabriel gives to the Virgin when he tells her that her cousin
Elizabeth is also with child. It becomes explicit in the next passage in
Luke’s Gospel when Mary is said to ‘hurry away to the hill country’. God
called, and Mary, like her father in faith, went. Art critics occasionally
speak of movement in a painting, but Christians must always speak of
movement in the calling in faith. I’m not enough of an artist to imagine
how that might be depicted in the story of the Annunciation, but I will

                               Opening Homily
say that contrary to the history of its depiction by artists, no calling in
faith can be rightly represented as a still life.
     No calling to the religious life either! The pattern from the first of
God’s callings is not to be undone. The Order of Preachers is preparing
to celebrate the 800th anniversary of its founding event, of that first call-
ing of our father in faith, Dominic de Guzman, whose mother, like our
Lady, heard announced extraordinary things of the son still in her
womb. The celebrations have already begun. This past year we have
been commemorating the founding of the monastery of Notre Dame de
Prouilhe in Languedoc. But what date shall we use to mark 800 years of
the friars preachers? My guess is that we will mark the 800th anniver-
sary officially from the date on which Pope Honorius III in 1216 con-
firmed Dominic’s diocesan religious institute and bestowed on it the pa-
pacy’s ‘protection and government.’ It’s an important date and a good
reminder to us always and everywhere that if we Dominicans have been
set apart as a ‘holy preaching’, it is not over and against others in the
Church or in the churches that we have been called but in the service of
its universal mission under its universal head.
     I have another anniversary date in mind, which I believe to be more
important to our history and our future. It was after Easter, some be-
lieve it was at Pentecost, 791 years ago. Dominic gathered his newly es-
tablished community together and announced to them astonishing news:
he was scattering them. The brothers were to be sent out two by two to
found houses in the great university towns of Europe. As we know, the
foundations came with rapid success. But was that all that St. Dominic
intended? He saw the good of having more friars. He wanted them to be
well educated of course. It’s difficult to believe, however, that his inten-
tion was for the friars to stay put, for the itinerant life to give way so
rapidly to the sedentary life. I wonder whether the scattering wasn’t
part of the original calling, even if it did come after the official confirma-
tion. Rather like one cannot separate the Annunciation from Mary’s
hurrying away to the hill country. Everything we know about Dominic
over the next and last four years of his life suggests he was concerned to
remove obstacles that would stand in the way of his mobile friars. In the
Bull issued by Pope Honorius in 1216, one of the things which had been
‘confirmed’ was the Order’s ‘land and possessions present and to
come…with all its goods and rights…’ Perhaps Dominic foresaw almost
immediately what would become the greatest obstacle to the progress of
the Order’s preaching mission. Its possessions! You can’t be an itinerant
preacher if you have the weight of a house and a church on your back.
And you don’t have to have been a bursar for 16 years to know why St.

                 Acts of the English Provincial Chapter 2008
Dominic is said to have cursed his brothers for refusing to give up the
Order’s wealth and property. My vote then for the proper anniversary
date of the Order of Preachers is 1217. It is not difficult to imagine in
this case how an artist might depict the story of Dominic’s announce-
ment to the brothers. Since when have we friars easily accepted the hard
words of a superior? I see an image of arguing friars, contorted faces,
gesticulating arms and pointing fingers. But the disputationis causa in
this scene isn’t the persons of the Most Holy Trinity or anything like an-
gels on the head of a pin. It’s the brothers’ things. There’s movement to
be sure in this image, but it is no less a still life. The kind of movement
you find in paintings but not the kind that defines an itinerant life. That
the brothers actually went, that most accepted to be scattered, that they
heard God’s call in the words of their father in faith is what best, in the
founding of the Order, fits the pattern of all God’s callings. It’s that we
should celebrate. It’s that we should reaffirm after 800 years. The call to
go, the acceptance to be sent. And the staying power to keep moving!
     These last eight years in our Province have been filled with adminis-
trative concerns, economic worries, the bother and burdens of fabric and
buildings. All the policies adopted and the work undertaken, however,
hasn’t been an exercise in strategic planning, still less in bureaucratic
reshuffling. Their purpose, I like to believe, I have come to believe, was
to prepare a way, to cut away the chains of our possessions and the ad-
ministration thereof, and so to enable us friars to get moving again. The
2000 Chapter invited us to rediscover the spirit of mendicancy. Let’s not
quibble about the etymology of the word. What it means today, as it did
in the 13th century, is that we are dependent, utterly dependent, on the
generosity of the people to whom we minister. We live in them, for them,
and by them. If we’re honest, we live off them. Call it Gift Aid giving,
fundraising, or any word you choose, but there can little doubt that we
have rediscovered our dependence, our need. There isn’t a community in
the province not actively asking, begging, for the needs of its mission.
So, no, brothers, it hasn’t been about shoring up the foundations, con-
solidating the gains, stabilising the finances, protecting our things, but
about reconnecting our mission to the people who support it, about re-
connecting ourselves to one of the patterns of our original calling.
     Today’s feasts points us nine months forward, to the birth of our
Lord and Saviour, he who is the pattern of every calling in faith. Our
Lord may have been born in a stable, but it was not for a stable life that
he was born. It was not for a stable life either that we were called to be-
come preachers. For others, the vow of stability… The Gospels’ first re-
corded words of the incarnate Word of God are these: ‘Why were you

                              Opening Homily
searching for me? Did you not know that I must be going about my Fa-
ther’s business?’ Mary and Joseph were searching for their son, whose
pattern of itinerancy was just beginning. It was perhaps the first time in
his human life that Our Lord heard that imperative calling: ‘Go, leave
your country, your people, and your father’s household, go to the place I
will show you’. God called, his Son went. Brothers, this Chapter I invite
us to another rediscovery fully within our tradition: let us become again
the itinerant preachers Dominic called us to be. Abandon the comforts of
the stable life, that still-life misrepresentation of Dominican life. Let’s
get moving. Moving is frightening, it’s destabilising, it’s everything we
are least prepared for, but the people of our world need the friar preach-
ers as much, if not more, than they did 800 years ago. They won’t come
to us. We must go to them. Set out, be willing to be scattered again, in
the territory of our Province and in the wider mission fields of the Order
and Church. How different that is than managed decline! It’s amazing,
it’s miraculous what St. Dominic and his small band were able to do be-
cause they accepted God’s call to ‘go.’ This Province is blessed with gifted
and generous young friars, probably more educated, more talented than
that motley crew Dominic was first able to gather round him. So con-
sider this: if we take only the youngest in profession in our Province, say
from Brother Tim Calvert down to Brother Daniel Jeffries, that is more
than enough friars to repeat Dominic’s scattering of the brothers, plenty
enough friars to relaunch in our day the itinerant mission of the friars
preachers. Think about it Tim, you or any other brother could be a new
St. Dominic! It’s not be laughed at, not to be dismissed out of hand. Re-
call the Angel Gabriel’s message to our Lady, ‘Do not be afraid… for
nothing will be impossible with God.’ There is no calling in faith without
out a sending and no cooperation in faith without a willingness to be
sent. I can well imagine St. Dominic repeating those angelic words to his
brothers about to be scattered: ‘Do not be afraid…’

      Acts of the Provincial Chapter of
        the English Province of the
             Order of Preachers
                   celebrated at the
           Priory of the Holy Spirit, Oxford
      on 30th March 2008 and the days following

                    GENERAL ACTS
We declare that:
1.   The Prior Provincial, Brother Allan White, had issued a circular
     letter on 2nd January 2008, calling on all members of the Chapter
     to be present at the Priory of the Holy Spirit, Oxford on 30th March
2.   The following vocales were present under the presidency of
     Brother Allan White, ex-Prior Provincial and Vicar of the Prov-

      Ex-Prior Provincial and                       Allan White
         Vicar of the Province
      Regional Prior of the Vicariate of St Louis   Charles Dominique
      Prior of Oxford                               Simon Gaine
      Prior of London                               Dermot Morrin
      Prior of Edinburgh                            Timothy Calvert
      Prior of Cambridge                            Martin Ganeri
      Prior of Leicester                            Anthony Rattigan
      Prior of Roxborough                           Peter Clarke
      Delegate of Electoral College                 John Farrell
      Socius from Oxford                            David Sanders
      Socius from Oxford                            Peter Hunter
      Socius from London                            Mark Edney
      Socius from London                            Peter Harries
      Socius from Edinburgh                         David Mary McLean
      Socius from Cambridge                         John Patrick Kenrick
      Delegate from the Vicariate                   Clifton Harris
      Socius from Leicester                         Leon Pereira

                               General Acts
3.    Messages were received from the Apostolic Nuncio, His Excellency
      Archbishop Faustino Sainz Muñoz; from His Eminence Cardinal
      Cormac Murphy-O’Connor, Archbishop of Westminster; from His
      Grace the Most Reverend Vincent Nichols, Archbishop of Bir-
      mingham; from our brother the Right Reverend Malcolm McMa-
      hon, Bishop of Nottingham.
4.    Written reports were received from the ex-Prior Provincial, the
      Regional Prior in the West Indies, the Provincial Bursar, the Nov-
      ice Master, the Student Master, the Regent of Studies and the pri-
      ors and superiors of Oxford, London, Edinburgh, Cambridge, New-
      castle, Glasgow, Leicester and Roxborough Grenada.
5.    Written reports were also received from: the Liturgy Commission;
      the Commission for the Intellectual Life; the Commission for the
      Economic Life; the Child Protection Team; the Pastoral Studies
6.    Written reports were received from two Pre-Chapter commissions
      which had been established by the Provincial Council, namely the
      commissions on: Mission; Formation.
7.    A verbal process of the proceedings of the Provincial Assembly,
      17–20 December 2007, was received by the Chapter Capitulars.
8.    Two petitions were received.
9.    Brothers Alistair Jones and Bruno Clifton were appointed Actuar-
      ies to the Chapter by the Vicar of the Province with the consent of
      the vocales.
10.   A tractatus was held by the capitulars for candidates for Prior
11.   In accordance with LCO 358, II, the solemnities of the Chapter
      were duly carried out at 9:00 am on Monday 31 March 2008 with a
      Mass for the Solemnity of the Annunciation, during which prayers
      were said for benefactors, for the brethren, for the living and for
      those who had died since the last Chapter, whose names were
      read out. Brother Mark Edney preached the homily. The capitu-
      lars proceeded to the election of a Prior Provincial according to the
      prescribed rite.
12.   Brothers Peter Clarke and Leon Pereira were elected tellers.

                 Acts of the English Provincial Chapter 2008
13.   Brother John Farrell was by vote of the Chapter on 31 March 2008
      properly and canonically elected Prior Provincial of our Province of
      England in accordance with LCO 452. He presided over the re-
      mainder of the Chapter.
14.   The election of Brother John Farrell as Prior Provincial of our
      Province of England was confirmed by the Vicar of the Master of
      the Order, Brother Edward M. Ruane, the same day, 31 March
      2008. Brother John Farrell accepted his election and made the
      prescribed profession of faith and oath of fidelity.
15.   The following brothers were elected by vote of the Chapter to be
      Diffinitors of the Chapter:
         Timothy Calvert
         Dermot Morrin
         Anthony Rattigan
         Peter Harries
16.   The following brothers were elected by vote of the Chapter to be
      members of the Provincial Council:
         Benjamin Earl
         John O’Connor
17.   The following brothers were elected by vote of the Chapter to be
      substitute members of the Provincial Council:
         Simon Gaine
         Martin Ganeri
         Leo Edgar
18.   The following brothers were elected by vote of the Chapter:

      Diffinitor to the first General Chapter         John O’Connor
      Socius to the Diffinitor to the first General   Mark Edney
      Diffinitor to the second General Chapter        Dermot Morrin
      Socius to the Diffinitor to the second Gen-     Leon Pereira
         eral Chapter
      Socius to the Prior Provincial going to a       John Patrick Kenrick
         General Chapter
19.   The Prior Provincial proposed and the Diffinitory gave consent to
      the appointment of Brother Vivian Boland as Socius to the Prior

                               General Acts
20.   We appoint Brother Vivian Boland as Student Master.
21.   We present Brother Richard Finn to the Master of the Order for
      appointment as Regent of Studies.
22.   We appoint Brother Richard Finn as Regent of Blackfriars Hall,
23.   We appoint Brother John Patrick Kenrick as Novice Master.
24.   We appoint Brother Benjamin Earl as Provincial Bursar.
25.   We declare that, in accordance with LCO 569, the Provincial Bur-
      sar presented his report to the Chapter and that the Capitulars
      received this report.
26.   A written financial statement, both personal and official, since the
      last Provincial Chapter was received from the ex-Prior Provincial.
27.   The Prior Provincial appointed Brother Richard Conrad as Vice-
      Regent and Brother Simon Gaine as Secretary of Studies.
28.   We appoint Brother Vivian Boland the Director of the Aquinas
29.   On 4 April 2008 the Diffinitory began its work.
30.   The Prior Provincial appointed Brother Timothy Calvert as Vicar
      of the Prior Provincial in Scotland ad nutum Prioris Provincialis.
31.   The following appointments were made:

      Archivist of the Province                Neil Ferguson
      Coordinator of the Development of the    Bruno Clifton
         Internet Apostolate
      Assistant Coordinator for the Develop-   Lawrence Lew
         ment of the Internet Apostolate
      Editor of the Catalogus                  Peter Harries
      Editor of the Provincial Newsletter      Simon Gaine
      Editor of New Blackfriars                Fergus Kerr
      Director of Communications (England)     Timothy Gardner
      Director of Communications (Scotland)    Bruno Clifton
      Director of St Martin’s Mission Centre   David Sanders
      Promoter of Continuing Formation         John O’Connor
      Promoter of Lay Dominicans               Richard Conrad
      Promoter of the Holy Rosary              Neil Ferguson
      Director of Vocations                    Martin Ganeri
      Promoter of Vocations                    Dominic White

          Acts of the English Provincial Chapter 2008
Promoter for the Walsingham               Dermot Morrin
Assistant Promoter for the Walsingham     Thomas Skeats
Director of the Lourdes Pilgrimage        John O’Connor
Promoter of Justice and Peace             Colin Carr
Promoter of Computers                     Peter Hunter
Child Protection Officer                  Dermot Morrin
Child Protection Link person (Scotland)   John O’Connor
Child Protection Link person (West In-    Clifton Harris
Editor of the Provincial Ordo             Leon Pereira
Editor of                    Leon Pereira
Examiners of ordinands                    The Regent and
                                            his appointees
Examiners for faculties                   The Regent and
                                            his appointees

Economic Council                          Provincial Bursar (convenor)
                                          Hall Bursar
                                          Anthony Rattigan
                                          Richard Ounsworth
                                          Dominic White

Library Committee                         Prefect of the Studium Li-
                                             brary (convenor)
                                          Richard Finn
                                          David Goodill
                                          Dominic Ryan

Admissions Cœtus                          Novice Master (convenor)
                                          Director of Vocations
                                          Peter Harries
                                          Vivian Boland
                                          Richard Finn
                                          Euan Marley
                                          Dermot Morrin
                                          Anthony Rattigan

Pastoral Studies Council                  Student Master (convenor)
                                          Peter Harries
                                          Dermot Morrin
                                          Anthony Rattigan

                               General Acts
      Liturgy Commission                       Simon Gaine (convenor)
                                               Richard Ounsworth
                                               Leon Pereira
                                               Dominic White
                                               Bruno Clifton

      Commission for the Internet Apostolate   Bruno Clifton (convenor)
                                               Editor of
                                               Editor of
                                               Gregory Murphy
                                               Benedict Jonak
                                               Lawrence Lew

      Justice & Peace Commission               Colin Carr (convenor)
                                               Timothy Radcliffe
                                               David Sanders
                                               Richard Finn
                                               Brendan Slevin
                                               John O’Connor

      Intellectual Life Commission             Regent (convenor)
                                               Secretary of Studies
                                               Hall Bursar
                                               Promoter of Continuing For-
                                               David Mary McLean
                                               David Goodill

      Lourdes Pilgrimage Commission            Director (convenor)
                                               Dermot Morrin
                                               Alistair Jones
                                               Bruno Clifton
                                               Robert Gay
32.   We warmly thank Brother Denis Minns of the Province of the As-
      sumption of the BVM in Australia and New Zealand for his con-
      tribution to the mission and life of our Province.
33.   We also warmly thank Mr Marvin Noel for his innovative work as
      Province Accountant. We thank Mr Chris Barrie for his dedicated
      work as Fees Bursar at Blackfriars Hall and Mrs Val Barrie for
      her work in the Provincial bursary. We thank Mrs Celia Penfold
      for her work with Blackfriars alumni and Mrs Elizabeth Robert-
      son for her invaluable advice.

                Acts of the English Provincial Chapter 2008
34.   The Chapter assembled as the Corporation Members of the Do-
      minican Council and accepted the resignations of Brothers Allan
      White, Denis Minns and Mark Edney. The following brothers were
      proposed by the Chairman, and seconded by a director, John Far-
      rell, as new members of the Corporation: Vivian Boland, Dermot
      Morrin, Peter Harries, Benjamin Earl, John O’Connor.
35.   The Membership of the Corporation was thus declared to be as
      follows: John Farrell (Chairman, ex officio), Benjamin Earl (Direc-
      tor and Secretary), Simon Gaine (Director), Dermot Morrin (Direc-
      tor), Vivian Boland, Richard Finn, Peter Harries, John O’Connor,
      Anthony Rattigan and Timothy Calvert.
36.   We direct the Prior Provincial and his Council to examine the
      questions in charity law concerning the relationship between the
      Trustee Corporation, the Registered Charity and the Prior Provin-
      cial and his Council.

37.   ‘A community exists in the service of mission, in a continuous out-
      going movement towards others. Its reason for existence is to be
      outgoing towards people in their particular situations, to speak
      with them about God and His Kingdom… This project involves
      much more than programming timetables and tasks and is a
      means of empowering our relationships, of sincere communication
      and of committing everyone to the mission of the community. It
      remains very necessary that each community elaborate and
      evaluate its community project annually as a useful channel for
      improving common life. Besides including pastoral work, commu-
      nity liturgy and financial affairs, the project ought to include the
      aims and means by which the community proposes to become a
      place of discipleship, meeting, celebration and house of preaching.
      The community project should also integrate the priorities of the
      province and the Order.’ (Bog. 163–164).
38.   In the last few years, new forms of ministry have developed: the
      Internet apostolate, including and;
      work in seminaries and serving other diocesan structures; chap-
      laincies to the armed forces; work with migrants; inter-religious
      dialogue and inter-disciplinary colloquia, including those on Cli-
      mate Change and Science and Religion.
39.   We need constantly to assess and be critical of our actual engage-
      ment in mission. While we have a long-established presence in
      many places, the social needs and possibilities for mission are con-
      stantly shifting. We need to be attentive to the challenges this
      poses to the communities we serve. Even though a brother may be
      in a structured appointment, it is expected that he will be open to
      the leading of the Holy Spirit through developing situations. The
      Holy Spirit will guide us to new ministries and awaken new gifts
      within us. As Brother Mark Edney reminded us in his sermon to
      the Chapter, ‘our Lord may have been born in a stable, but it was
      not for a stable life that he was born. It was not for a stable life ei-
      ther that we were called to become preachers’.
40.   We ordain that there be an annual chapter meeting in each house
      devoted to the community project (Bog. 164). Questions for ani-
      mating such a discussion on the community project are provided

                 Acts of the English Provincial Chapter 2008
      in Appendix 5. We exhort the brethren to adopt openness to possi-
      ble change. As the Chapter at Bogotá reminds us, the process of
      dialogue should leave us richer (Bog. 195).
41.   We commend the brethren who are involved in inter-religious dia-
      logue. We recognise the importance of this dimension of mission
      and exhort the brethren to take it up as one of the priorities of the
      Order (Avila 1986). Our late and much missed brother Gordian
      Marshall was a pioneer in this frontier mission.
42.   We commend the developments in our internet apostolate and are
      proud of the work of our young friars in and the
      continuing work of our ordained brothers in (Bog. 68).
43.   We exhort the Commission for the Internet Apostolate to find and
      create theological and catechetical materials and bring them to
      the attention of the brethren.
44.   We direct this Commission to consider the publication of a book of
      sermons drawn mostly from the torch archive to cover the liturgi-
      cal cycle.
45.   We commend our older brethren who have transformed the often
      limiting experience of old age and, building on their experience,
      have broadened our mission in new ways. ‘Many brothers give us a
      great lesson by their witness in this stage of life’ (Bog. 173).
46.   We exhort the brethren to find new ways of working with the 18–
      35 age-group, especially those who do not fit into our chaplaincy
47.   We exhort the Province to revive St Dominic’s practice of sending
      out the friars in twos for our preaching mission. We encourage the
      older brethren engaged in preaching and retreat work to have
      younger brothers accompany them not only for experience but also
      as a sign of fraternity.
48.   We direct the restructuring of the St Martin Mission. Its primary
      task continues to be to support and raise awareness of the needs of
      the mission in the Caribbean by preaching in parishes. It will be
      the Director’s task to attend the annual meeting of Mission
      Preachers. He is to work with other friars, sharing the preaching
      task; gather a group of lay people and friars to develop new ways
      of publicising and fund-raising for the mission and to coordinate
      arrangements with the host parish priests.

49.   The discussion of the Caribbean at the last Chapter was over-
      shadowed by the devastation wrought by Hurricane Ivan on the
      people of Grenada and our mission on the Island. Rosary Priory
      has been rebuilt and the chapter has seen plans for the proposed
      new church at Roxborough. The Chapter commends the ways in
      which the brethren have sought to rebuild and strengthen their
      common life in Grenada. This rebuilding has involved the great
      sacrifice of our withdrawal from Jamaica. The Chapter has deter-
      mined to renew our mission in Barbados, recognising the fruitful
      service the brethren have given for many years and hopes that
      this may be built upon in the future.
50.   The Chapter received a petition from the Vicariate. In the light of
      reduced numbers, the brethren asked that the Chapter decide
      whether the Regional Vicariate should be reduced to a Provincial
      Vicariate. This would allow greater flexibility for the mission and
      increase sustainability.
51.   We petition the Master of the Order to reduce the constitutional
      status of the Regional Vicariate to be that of a Provincial Vicari-
52.   We approve the statute for the proposed Provincial Vicariate
      which can be found in Appendix 2.
53.   We ordain that Brother Charles Dominique, Regional Prior, serve
      as Vicar Provincial for the remainder of the four-year term for
      which he was elected.
54.   Taking into account the needs of the Church and the ways in
      which the brethren can serve it, we assign Brother Theodore Tay-
      lor, Brother Clement Paul and Brother Curtis Moise to Rosary
      Priory, Grenada.
55.   We direct the brethren as a matter of urgency, to meet as required
      by LCO 387 and make this a regular practice.
56.   We ordain that the Vicar Provincial and his Council present a Pro-
      vincial Vicariate Formation Statute to the Provincial Council for

                Acts of the English Provincial Chapter 2008
57.   We commission the Prior Provincial to consider the temporary ex-
      change of brethren between the Home Province and the Vicariate.
58.   We commission the Provincial Bursar to look into possible ways to
      establish health insurance for the brethren of the Province work-
      ing in the Caribbean.
59.   The Provincial Chapter joins the Vicariate in thanking the many
      generous benefactors who assisted with the renovation of the Ro-
      sary Priory following the hurricane. We hope to build on such gen-
      erosity in the appeal for reconstructing the Priory Church.
60.   The Provincial Chapter joins the Vicariate in thanking Brother
      Duncan Campbell for his many years of service as Director of St
      Martin’s Mission Centre.
61.   The Provincial Chapter joins the Vicariate in thanking Janice
      Grant and Gracelyn Andrew for their devoted nursing care of
      Brother Gilbert Coxhead.

62.   ‘Study should be an intrinsic part of the life of each member of the
      Dominican family. We do not study just so as to have something to
      say, but because the Word of God transforms our understanding of
      God, the world and each other.’ (Bog. 99) Each house in our Prov-
      ince is involved in the Order’s intellectual mission. The Chapter
      addressed the need for a strategy for the intellectual mission of
      our Province. Continual assessment and coordination of our strat-
      egy is essential (Bog. 111f).
63.   In his report to the Chapter, the ex-provincial Brother Allan
      White encourages us: ‘look up and observe the deeper rooted
      movements of the society in which we minister… are we aware of
      social demographic and economic changes in the world round
      about? Do we sometimes act as if these do not affect us at all?’
64.   We exhort the house lectors both to develop common study in our
      priories and encourage the brethren in their intellectual mission
      with respect to the circumstances of the local church.
65.   We remind our communities that the conventual lector is to ‘en-
      courage the study of questions connected to the programme of ap-
      ostolic work on which the community has decided’ LCO 326b. In
      this way, the intellectual apostolate will be fostered in the context
      of studious consideration of the community project.
66.   We exhort the brethren to develop and collaborate with associa-
      tions of lay people to share our charism of handing on the Gospel
      in the light of the society and culture in which we live.
67.   We commend the Regent, the Moderators and members of the
      Studium for the high standard of intellectual formation being
      given to our young friars.
68.   We commend the Regent, the Moderators and members of Black-
      friars Hall for the continuing work concerning its role within the
      University of Oxford.
69.   The Priory of the Holy Spirit and Blackfriars Hall, Oxford within
      the intellectual mission of the Province and the Order
70.   ‘The Order’s centres of study should maintain a truly scientific
      standard, and keep in touch with similar institutions and with the
                 Acts of the English Provincial Chapter 2008
      university world of the region’ (LCO 91). In order to promote such
      academic excellence, since the last Provincial Chapter the Black-
      friars Studium has carried out a thorough review of its taught
      courses as it seeks to renew its affiliation with the Pontifical Uni-
      versity of St. Thomas. The University of Oxford has also reviewed
      the work of Blackfriars Hall, and has praised the high quality of
      its teaching, pastoral support, and library. The Chapter recognizes
      the value of the teaching provided in the Studium and Hall, but
      judges that this is now best supported and complemented by pro-
      motion of academic research, especially research that draws upon
      and renews the enriching intellectual ‘patrimony’ which is the
      teaching of St Thomas Aquinas (LCO 82).
71.   We ordain that the changes to the Ratio Studiorum Particularis
      given in Appendix 4 be adopted.
72.   We ordain that no brother who is active in academic research may
      enter into an agreement with a University or College whereby his
      research may be assessed for the benefit of that institution to the
      exclusion of Blackfriars Hall without first consulting the Regent
      and obtaining the permission of the Provincial.
73.   We commend our brother Fergus Kerr for his directorship of       the
      Aquinas Institute since the last Provincial Chapter and for      his
      successful chairmanship of the annual Aquinas colloquium.        We
      thank Dr William Carroll for his work in the promotion of        the
      Aquinas seminars.
74.   We direct the Moderators and the Director of the Aquinas Insti-
      tute to draw up a development plan for the Institute to build upon
      its initial success.
75.   We recommend that a Las Casas Centre be established at Black-
      friars Hall to promote research and dialogue on issues of faith and
      public life under a Director proposed by the Moderators and ap-
      pointed by the Provincial. We direct the Moderators in consulta-
      tion with the Provincial Bursar to submit detailed proposals to the
      Provincial Council.
76.   We encourage the Moderators to continue their recent discussions
      with the Linacre Centre in Bio-Ethics with a view to establishing
      a research partnership between the Centre and Blackfriars Hall to
      be approved by the Provincial Council.

                           Intellectual Mission
77.   We direct the Regent to write a report for the brethren of the Prov-
      ince to explain developments at Blackfriars Hall and in particular
      the adoption of a research-led development strategy.
78.   We direct the Commission for the Intellectual Life to investigate
      the possibilities and advantages of widening the Province’s par-
      ticipation in courses accredited by the University of Wales, Lam-
79.   We commend the brethren involved in the highly successful collo-
      quia on Climate Change and Science and Religion. We encourage
      the continuation of such projects which bring together the Catholic
      Tradition and contemporary issues.
80.   We commend our brother Denis Minns for his generous service to
      the Hall and Studium as Secretary of Studies.
81.   We commend our brother Fergus Kerr for his editorship of New
82.   We thank Sr Winnie McGarry OP for her tireless work in the Hall
      and Studium.

                     COMMON LIFE
83.   As our Provincial Chapter of 2004 pointed out to us, ‘many of our
      brethren have to work long hours away from the convent, often
      commuting to their places of work and frequently returning ex-
      hausted. Other brothers, whose ministries tie them more closely to
      the convent, sometimes feel that they carry a disproportionate
      burden in maintaining conventual life. This tension between apos-
      tolic activity and community life in its contemporary form must be
      engaged with creatively’ (Acts 98, 2004). ‘Very often communities,
      while attending to many tasks, find themselves faced with difficul-
      ties and can lose the rhythm of contemplative life, making com-
      munity life difficult… Here too the community must seek solu-
      tions, creating space for time with God and with one another’ (Bog.
84.   We commend those communities that have undertaken the proc-
      ess of examining the form of their life together and have adapted
      it to be more suitable to the obligations of all the brethren. We di-
      rect every house to review its horarium and discuss ways of im-
      proving common life.
85.   We direct each community to examine its provision for brothers
      who are disabled or infirm. In this way it is hoped that the elderly
      or disabled may continue to contribute to the life and mission of
      our houses.
86.   We direct the Provincial and his Council to review the facilities
      within the Province for the elderly and disabled. ‘Each Province
      ought to make the effort to find the best means in accordance with
      its resources to accompany and take care as best it can of its older
      and infirm brothers… From the beginnings of the Order, attention
      and care of the sick and elderly is presented as a task of the entire
      community’ (Bog. 175).
87.   We thank the sisters of the Stone congregation for receiving and
      caring for our elderly brethren.
88.   We direct the Provincial Bursar to re-issue standard forms to the
      local superiors for the brethren to complete regarding personal in-
      formation, details of next-of-kin and a short account of his assig-
      nations and ministries. Each brother is to return the completed

                              Common Life
      form to the Prior Provincial and provide a copy to be retained by
      the local superior. For the brethren in the Caribbean, a further
      copy is to be retained by the Vicar Provincial. Upon assignation, a
      local superior is to ask for updated forms from the newly-assigned
89.   We commend Brother Bede Bailey for his many years of devoted
      service to the archives of the Province. The extensive archives we
      now have are due in large part to his loving stewardship.
90.   We remind superiors of their obligation when a brother dies to
      inform all the brethren assigned to their community.
91.   We encourage the brethren to learn to use email to facilitate com-
      munication in the Province.
92.   We commend the holding of ‘Provincial Days’ which deepen the
      fraternal spirit of the Province and we direct the Prior Provincial
      to continue them.
93.   Our Pilgrimages to Walsingham and to Lourdes have been a sign
      and instrument of the fraternal and pastoral life of the Province.
      We exhort the brethren to make these a priority for our common
      life. We further exhort the brethren to encourage all those associ-
      ated with our apostolates to support them.
94.   We warmly thank Mrs Nuala Barrow for the great contribution
      she makes to our Pilgrimages to Walsingham and Lourdes.
95.   The project to establish a monastery of Dominican nuns in the ter-
      ritory of the Province has not yet met with success. The Provincial
      Chapter commits the Province to continue with this project.

96.   ‘Life in community is only possible if we look at it with the eyes of
      faith. The Paschal Mystery, which we celebrate in the Liturgy in
      the daily life of the community, draws us in our lives into a con-
      stant dying and rising with Christ’ (Relatio de Statu Ordinis Car-
      los A. Azpiroz Costa, Bogotá, 2007).
97.   Our liturgical life is not distinct from our apostolic life and frater-
      nity. Our care for liturgy is part of our care for souls and Christ’s
      care for us. The manner in which we celebrate the liturgy, espe-
      cially the Eucharist, should manifest our reverence for Christ our
      Head and our respect for the common life in the Body of Christ.
      They remained faithful to the teaching of the Apostles, to the broth-
      erhood, to the breaking of bread and to the prayers (Acts 2.42). A
      common sense of liturgical principles is a matter of both ongoing
      formation and a serious consideration in initial formation.
98.   We direct the Regent of Studies to refresh the teaching of Sacra-
      mental Practice so as to foster a deep familiarity with the princi-
      ples, liturgical and pastoral, of celebrating the rites of the Church.
99.   We direct each house chapter of the Province, to examine the man-
      ner in which its Liturgy is celebrated. It is good to have common
      principles and many common practices in the Province. Neverthe-
      less, given the range of apostolic work, the different sizes of our
      communities and the age range of our brethren we should allow
      for a diversity of practices. It is therefore important that each
      house is attentive to the manner in which it celebrates the Liturgy
      in keeping with the mind of the Church and the traditions of the
      Order. As a matter of fraternal charity, incoming friars should be
      sensitive to local practice. Equally, no community should consider
      that it is beyond change.
100. We direct the Liturgy Commission to furnish the appropriate re-
     sources for the ongoing liturgical formation of the brethren.
101. We commend the Liturgy Commission for its work towards the
     eventual publication of translations of Dominican liturgical texts,
     of a full Provincial Ceremonial and of Choir books, which preserve
     and develop the musical tradition of our Province. We direct that
     this work continue.

102. We direct the Liturgy Commission to develop the electronic shared
     liturgy file and facilitate access to it by the House Cantors.
103. We thank Brothers Timothy Gardner and Leon Pereira for their
     work on production of an annual Provincial Ordo. We direct the
     Editor of the Ordo to continue the annual production and we rec-
     ommend that the electronic version of the Ordo be made more eas-
     ily available to brethren and members of the Dominican Family.
104. We ordain that all the Houses in the Province celebrate the feast
     of St Dominic as a Solemnity on May 24th (Translation). The feast
     of St Dominic on August 8th is reduced and celebrated as a Memo-
105. We recommend that when the liturgical celebration of the Feast of
     St Thomas Aquinas or of St Catherine of Siena is impeded, the
     corresponding votive Office and Mass be celebrated by each House
     on the next available ferial day, or on another suitable day.
106. We recommend that when brethren are getting a new alb they
     purchase one designed by the Dominican Nuns of Swieta Anna or
     Krakow, as modelled at the Provincial Assembly of 2007.
107. We direct the Prior Provincial to look into a design for a common
     stole for the Province.

108. ‘The new vocations that the Order receives are gifts from the Lord
     and we should take them as such, therefore it falls to us to accept
     them as they are and to transmit to them all of the richness of fol-
     lowing Christ after the fashion of St Dominic… Accepting them
     into the Order is not just a challenge for them but is a challenge
     for us too’ (Bog. 206). ‘How are we going to form them? […] How
     are we going to form ourselves so as to receive the new religious
     and how are we going to carry out the necessary changes in our
     life that will enable us to live with them in the peace of the Gospel
     and to bear their challenge and that of their world?’ Damien Byrne
     (Relatio de Statu Ordinis to the General Chapter of Mexico 1992).
     As the new Provincial said in his sermon to the Chapter, ‘never in
     the recent history of the Province have we been so proud of our
     young men’. In our common life in Christ we, older and younger,
     form each other in His image and likeness.
109. We commend Brothers Leo Edgar as Vocations Director and
     Dominic White as Vocations Promoter for their dedicated and
     fruitful work. We commend the new practice of holding Vocation
     Days and the collaboration with our Sisters in St Dominic.
110. We direct local superiors to appoint one friar to be responsible for
     receiving visiting aspirants.
111. We commend the Admissions Coetus for its work. We exhort it to
     maintain the rigour of its procedures. We ordain that it is to meet
     at least twice a year unless there are no applicants.
112. We warmly thank Dr Anne de Bono for her wise participation in
     the work of the Admissions Coetus.
113. We direct the Prior Provincial to establish a Commission, chaired
     by the Provincial Bursar, to examine the question of debts result-
     ing from the Student Loans of applicants to the Order.
114. We commend the Novitiate community and the Master of Novices,
     Brother John Patrick Kenrick for providing a fitting introduction
     to our way of life.
115. We direct the Prior of Cambridge and the Prior of Oxford, the Nov-
     ice Master and the Student Master, to meet at least once a year to

      review the patterns of life in the two formation houses ensuring
      consistency in formation. In particular, we recommend that the
      Novitiate house adopt the liturgical books in use in Oxford.
116. We commend the community of Blackfriars, Oxford and the Mas-
     ter of Students, Brother Vivian Boland for their work in the for-
     mation of our friars. We appreciate the presence of friars from so
     many Provinces in our Studium. We particularly commend the
     Student body for their initiative in creating
117. We commend the work of the Pastoral Studies Council and its
     practice of meeting regularly. We commend the generous way in
     which communities and individuals have received students on pas-
     toral placements. We draw to the attention of all local superiors
     Appendix 6: ‘The Purpose of Pastoral Placements’ and emphasise
     the importance of its application, particularly in the matter of
     proper supervision.
118. We draw attention to the following passage in the pre-chapter
     commission on formation. ‘It is important for students to have op-
     portunities to meet lay men and women in contexts other than
     pastoral ones so that they can make the kind of friends who are of-
     ten such a great support to us in our Dominican life.’
119. We recommend that clothings and professions take place on or
     near to the Feast of the Triumph of the Holy Cross, 14th Septem-
120. ‘Formation does not end for a Dominican, for he is always develop-
     ing, it plays a part in every time of our lives and it embraces all
     the elements of our vocation’ (Bog. 220).

121. There have been many imaginative and creative changes in most
     of the houses of our Province over the past eight years. This is
     largely due to the oversight and encouragement of Brother Allan
     White who has served his brothers as Prior Provincial for two
     terms with ceaseless diligence and care. The Chapter thanks him
     warmly and wishes him well in his new appointment. We are
     proud that another brother of the English Province has been cho-
     sen by the Master for particular service to the whole Order.
122. The Northern Houses of the Province have been thoroughly reor-
     ganised in the last four year. The Provincial Chapter of 2004 di-
     rected the Prior Provincial and his Council to investigate the
     transfer of our presence in Glasgow to a more suitable location in
     the city, with a public church (Acts, 2004.79). After consultations
     initiated by Brother Gordian Marshall, the Archbishop of Glasgow
     generously offered the brethren the presbytery and Parish of St
     Columba’s. In 2005 the brethren moved from the house in Queen’s
     Drive and began the process of reshaping our mission in the city.
     The sudden death of Brother Gordian Marshall is a great loss as
     we begin this new chapter in the history of our presence in Glas-
123. We thank Brother Columba Ryan who many years ago consoli-
     dated the apostolate of the Order in Glasgow.
124. In 2006, the Prior Provincial and his Council approved the sale of
     25 George Square, Edinburgh to provide financial security for ad-
     dressing the future ministry and presence in 23/24 George Square.
     We commend the Prior and Community for their fortitude during
     the difficult time of transition. The Chapter commends the ongo-
     ing research by the Edinburgh brethren into future development
     on the site.
125. The 2004 Chapter reduced the Priory of St Dominic, Newcastle-
     upon-Tyne to the status of a House. The Priory owned enormous
     amounts of unproductive property encumbered by complicated le-
     gal arrangements. The Province has adopted a radical project
     which frees the friars to work from the same site without undue
     burdens. In this, we were assisted enormously by the late Bishop
     Kevin Dunn whose sudden death is so deeply regretted. The Chap-
      ter commends the work of Brother John Farrell who has overseen
      these developments.
126. We commend the Prior and Community of the Holy Spirit, Oxford
     for embarking on the extensive redevelopment programme which
     will be ongoing for several years. We commend them for develop-
     ing a strategy that will enable the community life and the intellec-
     tual apostolate to continue and flourish during regular periods of
127. We commend the Prior and Community of St Dominic’s, London
     for the fabric work both in the Priory and in the Parish Church
     which has helped to ensure the long term security of the plant. In
     particular, we commend them for adapting a room to be suitable
     for an infirm brother who would otherwise have been unable to
     live community life.

     Child Protection
128. We commend Brother Dermot Morrin as Child Protection Officer
     for his work in integrating our child protection provision within
     the Nation Policies of the Church. To support the continuing work
     of the Child Protection Officer, we establish Link Persons for Scot-
     land and the mission in the Caribbean.
129. We ordain that the National (or equivalent) Policies of the Catho-
     lic Bishops’ Conferences, of England and Wales, of Scotland and of
     the Antilles, be implemented in our houses and priories within the
     relevant territories and be adhered to by the brethren.
130. We ordain that the Child Protection Officer, or the Link Person,
     visit every house in the Province to review the actual application
     of the Child Protection policies of the hierarchy.
131. We ordain that every house should have a lay Child Protection
     Representative. We thank Stella Ruszczynski, Margaret Valen-
     tine, Sheila Brucciani, John de Bono, Michael Harrington, Rose
     Mary Docherty and John Stewart for their work as Child Protec-
     tion Representatives. We thank Anne Wixted and Lorna Archer
     for their assistance to the Child Protection Officer.
132. We ordain that if a community receive a visitor for more than a
     month, the superior of that community must inform the Provincial
     Child Protection Officer.

                   ECONOMIC LIFE
133. ‘Which of you, if his son asks for bread will give him a stone? Or if
     he asks for a fish will give him a snake?’ (Matt. 7.9–10) Asking,
     giving and receiving define us as human persons and Christians
     made in the image of our generous and gracious God… Sometimes
     we are afraid to ask and at other times we are reluctant to give.
     All of us have to learn to receive… Obtaining clarity and trans-
     parency in our economic lives ultimately depends on the kind of
     trust a son ought to be able to have when he asks his father for
     things. Legislation does not replace that trust but gives form to it’
     (Bog. 245–247).
134. We commend Brother Mark Edney who has served as Provincial
     Bursar for nearly eight years. During his term of office, he has
     built on the work of his predecessors, especially Brother Jonathan
     Fleetwood; he has transformed the financial structures of the
     Province and in his courageous management of our assets has
     shown himself to be an outstanding Bursar and a faithful steward.
135. We commend all involved – especially Mr Marvin Noel as Provin-
     cial Accountant – in the successful completion of the consolidating
     of the Bank Accounts of the Home Province and the consolidation
     of accounting.
136. We commend all involved – especially Mr Chris Barrie – in the
     establishment of a centralised payroll for all employees of the
137. We commend all involved in the consolidation of all Gift Aid record
     keeping and tax reclaims in the Province.
138. We direct the Provincial Bursar and Economic Council of the Prov-
     ince to continue to investigate appropriate health care schemes for
     the brethren and to report back to the Prior Provincial and his
139. We direct the Provincial Bursar and Economic Council to investi-
     gate alternatives to the National Insurance scheme for future pen-
     sion income.

                             Economic Life
140. We direct the Provincial Bursar and Economic Council to inquire
     into the possibility of arranging a common supplier for gas and
     other utilities.
141. We direct the Provincial Bursar and Economic Council to ensure
     that all our properties in the Home Province are registered with
     the Land Registry. We direct the Provincial Bursar and Economic
     Council to clarify what our rights are in regard to Wordsworth
     Place, London, the Red Barns Estate, Newcastle and the George
     Square Lane and Gardens, Edinburgh.
142. We direct that once a year there be an extended Economic Council,
     which would include lay experts, to discuss investment perform-
     ance and asset allocation.
143. We direct the Provincial Bursar and Economic Council to update
     the Norms for Economic and Administrative Practice (NEAP) and
     publish it.
144. We wish to thank Mr Edward McMahon, Jacques Delacave, Lady
     Marie Stubbs, Celia Penfold, Michael Phelan and Richard Rad-
     cliffe for giving their time and expertise in the Province’s Oxford
145. We ordain that the changes to the Province Statute for Economic
     Life and Administration given in Appendix 1 be adopted.
146. We ordain that no verbal or contractual agreement shall be en-
     tered into with neighbours or others which affects the boundaries,
     access to, or use of, properties in the Province without the prior
     approval of the Prior Provincial.
147. We commend house bursars, their lay assistants, the priors and
     their councils, the parish priests and their finance committees for
     their care in the management of local funds.
148. We recognise the continuing necessity for fundraising in all of our
     houses and direct local superiors to include a regular review of
     this concern in the meetings of House Councils and Chapters.
149. We ordain that a tax be raised from the cost centres of the Prov-
     ince (LCO 573, 574) at a rate to be proposed by the Economic
     Council and fixed by the Provincial Council.
150. We commend the members of the Economic Council for their work
     in the administration and government of the Province.

                Acts of the English Provincial Chapter 2008
151. In accordance with LCO 590, we ordain that:
     a) a local superior without the consent of his council may not un-
     dertake expenditure, debts or loans in excess of four thousand
     pounds (£4,000)
     b) a local superior with the consent of his council may not under-
     take expenditure, debts or loans in excess of ten thousand pounds
     c) the Prior Provincial without the consent of his council may not
     authorise expenditure, debts or loans in excess of fifteen thousand
     pounds (£15,000)
152. We encourage every house to consider how the buildings might be
     adapted to use by the elderly and infirm and to explore possible
     sources of funding.
153. We direct that when funding might involve some obligation or re-
     striction, no new funding scheme may be entered into without re-
     ferral to the Economic Council and approval by the Prior Provin-
     cial and his Council.

We ordain the following suffrages:

     For the Living
154. For Pope Benedict XVI Supreme Pastor and most benevolent
     benefactor of our Order, and for the good estate of the Catholic
     Church, every priory or house is to offer one Mass.
155. For the good estate of the whole Order of Preachers, and for its
     Master, our brother Carlos Azpiroz Alfonso Costa, together with
     his council, every priory or house is to offer one Mass.
156. For the increase of our Order, every priest is to offer one Mass and
     every brother who is not a priest is to attend one Mass.
157. For the good estate of all benefactors of our English Province, es-
     pecially those who have helped us since the last Provincial Chap-
     ter, every priory or house is to offer one Mass.

     For the Dead
158. For the repose of the souls of the brothers and sisters of our Order
     who have died since the last Chapter, every priory or house is to
     offer one Mass.
159. For the repose of the souls of our parents, relatives friends and
     benefactors, especially Eileen Ballance, Mary V. Boyle, Theresa
     Margaret Burnett, Edward James Henry Byrne, Mary Veronica
     Cunningham, Pauline Mary Downey, Denis Dyer, Elizabeth Dyer,
     Cicely Catherine Finn, Michael George Finn, Anthony J. Grundy,
     Mary Haley, Barbara Hastings, Alex Henderson, Richard Colman
     Hines, Dorothy Jean Hogh, John Irwin, H.P. Jarvis, Sheila Aileen
     Kinsey, Catherine Layen, John Ludlow Lopez, Winifred Madeleine
     McDonagh, John McHugh, Alice Anne Miller, Jeanne Marie Mag-
     deleine Milligan, K.M. Myers, Eddie O’Dwyer, James Patrick
     O'Malley, Peter L. Payne, Eileen Mary Peate, Anna Pelle, Kath-
     leen Josephine Soper, Gillian Patricia Storey, Winifred Mary Tay-
     lor, Margaret Joan Trowell and Jane Wight, every priory or house
     is to offer one Mass.
160. We recall that ‘every priest is to celebrate one Mass for each
     Carisbrooke nun who dies; other brothers should say the suffrages
     laid down in the constitutions for a member of the Province who
     dies.’ (SP 4.1)
161. We recall that ‘every priest is to celebrate annually one Mass for
     the deceased sisters of our Order; other brothers are to attend one
     Mass.’ (SP 4.3)

     Other Suffrages
162. We recall that ‘every priest is to celebrate annually one Mass for
     all those living and dead who have ever made profession in our
     Province and have left us; other brothers are to attend one Mass’
     (Statute of the Province, 4.2). We recommend that these Masses be
     celebrated on 10 April, the memorial of Blessed Anthony Neyrot,
     who left the Order but later confessed his faith in martyrdom.
163. Furthermore, we ordain that whenever any of these suffrages for
     the living or for the dead are due to be fulfilled by a community,
     this should be announced on the notice board so that the brethren
     may assist at these Masses.

              THE NEXT CHAPTER
The next Provincial Chapter will meet under the auspices of the Priory
of the Holy Spirit, Oxford, on Sunday, 15 April 2012.

WE DECLARE THAT THE ABOVE are the Acts of the Provincial Chap-
ter held at the Priory of the Holy Spirit on 30th March 2008 and follow-
ing days. When approved they are to be promulgated to all the brothers
of the Province.
Given at Oxford, under the seal of the Province, on the seventh day of
April in the year of Our Lord two thousand and eight, and signed by the
following brothers with their own hands:

                                 Brother Timothy John Calvert OP
                                 First Diffinitor of the Chapter

                                 Brother Dermot Morrin OP
                                 Second Diffinitor of the Chapter

                                 Brother Anthony Rattigan OP
                                 Third Diffinitor of the Chapter

                                 Brother Peter Hyacinth Harries OP
                                 Fourth Diffinitor of the Chapter

                                 Brother John Farrell OP
Brother Bruno Clifton OP         Prior Provincial and
Actuary                          President of the Chapter
            APPENDIX 1
1.     Regular Life
1.1   The more serious decisions concerning Community Life, apostolic
      work, economic administration and the timetable of the house
      shall require a decisive vote of the Chapter of the House, (LCO
1.2   In addition to appointing the subprior and the bursar in accor-
      dance with both LCO 322.1 and 328, each prior shall appoint the
      following officials (LCO 330):
         other officials he deems necessary when the needs of
         the conventual apostolate so demand, saving the right
         of the Prior Provincial.
1.3   House officials shall hold office for three years (LCO 330).
1.4   Brethren living outside their house or priory shall attend commu-
      nity chapters and meetings. They shall present accounts to their
      superior once a quarter (LCO 336, 546).
1.5   A retiring prior shall report any significant changes in the life and
      activity of the community when he finishes office. This report shall
      be approved by the House Council and sent to the Prior Provincial
      (LCO 306).
1.6   If we are to become effective preachers of the word, silence is abso-
      lutely necessary (LCO 46). The determining factor for specific
      times and places for the observance of silence ought to be the ac-
      tivities of the brethren. External silence shall be observed dili-
      gently in our communities, especially in times and places destined
      for prayer, study and rest. Other determinations regarding silence
      as to time and place shall be made by the community chapter ac-
      cording to the traditions of the Order (LCO 48).
1.7   Bl. Adrian Fortescue, (8 July), Bl. Robert Nutter (27 July) and
      Blessed Terence Albert O’Brien and Blessed Peter Higgins (30 Oc-
      tober) shall be celebrated as obligatory memorials. In addition to
      provisions of ecclesiastical law, each member of the Province shall

                 Acts of the English Provincial Chapter 2008
      observe a special day of prayer, fast and abstinence for peace and
      social justice during the seasons of Advent and Lent. Other peni-
      tential practices, especially during the time of Lent, shall be left to
      the discretion of the local community. When performed in a spirit
      of fraternal service, the sharing of domestic tasks, regular atten-
      dance at community meetings and ready availability to others in
      the ministry are effective contemporary forms of penance (LCO
1.8.1 The rights and duties of brethren living outside a priory or non-
      priorial community (LCO 336) shall be the same as those residing
      in the community, saving for the case of the election of a prior.
1.8.2 Those whose work obliges them normally to live away from the
      priory do not have a vote in priorial elections until their perma-
      nent return (LCO 458.I).
1.9   (vacat)
1.10 The requisites for active voice (LCO 440) are solemn profession
     and twenty-four years of age. The same requirements hold for
     election of a prior (LCO 457).

2.     Finance
2.1   The owning capacity of the Province, priories and other entities is
      to be guaranteed in civil law by their registration as a single
      charitable trust with a trustee corporation (cf. LCO 554).
      a. The Province is established by Trust Deed as ‘The English Prov-
      ince of the Order of Preachers’, and is a charity registered in Eng-
      land and Wales (no. 231192) and in Scotland (no. SC039062).
      b. The sole ‘corporate’ trustee of the Charity is ‘The Dominican
      Council’, a Company Limited by Guarantee, whose directors are
      brothers of the Province appointed according to the Company’s Ar-
      ticles of Incorporation.
      c. The only civil legal body entitled to receive charitable gifts and
      legacies to the Province, priories and other entities of the Charity
      is the ‘English Province of the Order of Preachers’. This is without
      prejudice to the rights of ownership of the different entities that
      comprise the Province (LCO 546, 2).
      d. The priories of the Province in Great Britain, as well as its
      Studium and Hall, shall be civilly accounted as restricted fund-
      holding branches of the Charity.

                          Statute of the Province
2.2   All investments shall be administered centrally by the Economic
      Council of the Province in consultation with lay experts (LCO 583
2.3   For all financial appeals and fundraising projects the Provincial
      Bursar is to be consulted in advance to ensure that their purpose,
      the terms and wording conform to the laws governing charities
      and the purpose of our particular charity.
2.4   The Economic Council shall normally meet before each meeting of
      the Provincial Council, and when otherwise necessary, in order to
      fulfil its responsibilities in accordance with LCO 581.II.
      a. The Provincial Bursar shall be ex officio chairman of the Eco-
      nomic Council.
      b. The Bursar of Blackfriars Hall shall be an ex officio member of
      the Economic Council.
2.5   The Provincial Bursar shall visit each priory at least once a year,
      to inform and advise on financial matters (cf. LCO 579).
2.6   The Provincial Bursar, with the approval of the Prior Provincial
      and his Council, shall arrange insurance for all properties against
      loss by fire, burglary, engineering faults, public liability, em-
      ployer’s liability and any other needs which apply. Each entity in
      the Province shall bear the cost of insurance relating to its own
      property and activities (LCO 613).
2.7   The following procedures must be observed with regard to bank
      a. The Bankers of the Province shall be appointed by the Prior
      Provincial with the consent of his Council, having heard the Eco-
      nomic Council. Each priory and other entity in Great Britain shall
      have a single current account as part of the centralised banking
      facility of the Province, and no other account.
      b. Funds in current accounts which exceed immediate cash flow
      needs shall be transferred by the Provincial Bursar to the invest-
      ments mentioned in 2.2 as necessary.
      c. The signatories for bank accounts shall be the superior, the ad-
      ministrator and those designated either by our laws or by the su-
      perior with his council to act in their place. Changes of signatories
      are to be approved by the superior with his council, and the Pro-
      vincial Bursar notified on a form provided by him.
      c. Unless it is determined otherwise for a particular account, any
      one of the signatories may authorise the bank to make payments
                Acts of the English Provincial Chapter 2008
      from the account, without prejudice to the limits established by
      the Provincial Chapter in accordance with LCO 590.
      d. If a brother needs a personal account in a bank (or similar), his
      local superior may give permission only having obtained the con-
      sent of his council and of the Prior Provincial, whose determina-
      tions in each case are to be observed. Another brother designated
      by the Prior Provincial must be a signatory of the account, and the
      account shall be held as part of the centralised banking facility of
      the Province (cf. LCO 561).
2.8   Accounting for the Province and each priory and other entity in
      Great Britain shall be centralised, while preserving the right of
      each priory to administer its own goods (cf. LCO 556).
      a. Each week, bursars shall send a list of transactions to the Pro-
      vincial Bursar.
      b. Each quarter, the Provincial Bursar shall provide bursars with
      the monthly accounts to be presented to superiors and councils.
      c. The forms and procedures for (a) and (b) above shall be drawn
      up by the Economic Council (cf. LCO 565).
2.9   Annual accounts and budgets of a priory are to be shown to the
      priory chapter (cf. LCO 563.II).
2.10 Insofar as they are required for a full state pension, National In-
     surance Contributions will be paid for each brother after his sol-
     emn profession; at which time back payments will also be made
     for previous years up to the number allowed by the law (cf. LCO
      a. All brothers at the time of solemn profession are to sign forms
      giving the Provincial Bursar permission to act as their agent to
      the Inland Revenue in the matter of National Insurance contribu-
      tions and giving the Provincial Bursary office as their correspon-
      dence address.
2.11 Income from any state, occupational or personal pension scheme
     in the name of a brother belongs to the Province.
2.12 The limits on authorisation of expenditure established by a Pro-
     vincial Chapter shall apply also to the assumption by brothers or
     communities of responsibilities that might give rise to financial or
     legal obligations on the part of the Province. Assumption of re-
     sponsibilities that might give rise to moral obligations of similar
     gravity shall require the same authorisation (cf. LCO 609.I).

                           Statute of the Province
      a. For a brother or community to administer property or goods not
      belonging to the Province permission is required from the Prior
      Provincial, having consulted the Provincial Bursar. Such permis-
      sion is to be given in writing and only for a specified time (cf. LCO
2.13 Contracts are subject to the limitation on expenses determined by
     the Provincial Chapter (LCO 590, 609.1).
      a. The Prior Provincial and his Council shall determine whether
      contracts which require the advice of the Economic Council and
      the approval of the Prior Provincial and his Council (cf. LCO 606,
      608. I & II) shall also require the signature of one or more of the
      Directors of the Dominican Council.
2.14 Contracts for the publication of books are to be made in the name
     of the author himself (LCO 602). A clause is to be inserted requir-
     ing that all revenue deriving from such a contract be paid directly
     to the Dominican Council as trustee of the English Province of the
     Order of Preachers. Income from books is to be distributed as de-
     termined by the Prior Provincial and his Council, normally to the
     priory where the book was written.
      a. Before signing contracts, brothers should obtain from the Pro-
      vincial Bursar a pro forma letter indicating to the publisher why
      the Charity has the right to receive all royalty payments without
      deduction of tax.
      b. Copies of contracts are to be sent to the Provincial Bursar (LCO
2.15 Funds of the Province shall provide for:
      a. the Prior Provincial’s personal and official expenses. The Prior
      Provincial shall have the free administration of any monies he
      may receive himself, whether by remuneration, Mass offerings or
      otherwise, and for which he is to give account to the next Provin-
      cial Chapter in accordance with LCO 572;
      b. the Provincial Bursar’s personal and official expenses;
      c. expenses for members of the Provincial and Economic Councils
      travelling to Council meetings;
      d. officials of the Province with regard to their official expenses, as
      determined and budgeted by the Prior Provincial and his Council.
2.16 The libraries of the priories are the common patrimony of the
     Province. No substantial alienation from them shall be made
     without approval from the Library Committee of the Province,
                 Acts of the English Provincial Chapter 2008
      having consulted the Economic Council in accordance with LCO
      a. The chairman of the Library Committee of the Province will be
      the Prefect of the Studium Library, whose remit will include the
      administration of the Province grant to the Studium Library and
      the presentation of accounts to the Prior Provincial and his Coun-
2.17 The brothers and communities are to observe the directives con-
     tained in the Province handbook, Norms for Economic and Admin-
     istrative Practice.
      a. It shall be the duty of the Economic Council to update the
      handbook from time to time and to present revisions for the ap-
      proval of the Prior Provincial and his Council.
      b. It shall be the duty of priors, bursars and other officials to en-
      sure that the norms laid down in the handbook are followed.

3.     Norms for the ruling of the Province
3.1   When the Prior Provincial reaches the end of his term of office in
      accordance with LCO 344.I, the Vicar of the Province will be the
      same Prior Provincial who has just ceased from office.
3.2   Before the Provincial Chapter, as many preparatory commissions
      as seem desirable are to be set up by the Prior Provincial and his
      A Provincial Assembly should normally be held shortly before a
      Provincial Chapter.
3.3   The election of the Prior Provincial is to take place on the day fol-
      lowing that appointed for the beginning of the Chapter.
3.4   Four Diffinitors of the Provincial Chapter are to be elected on the
      same day as the Prior Provincial.
3.5   As many Provincial Councillors as are necessary to make up the
      number nine are to be elected on the same day as the Prior Pro-
3.6   Two substitute Provincial Councillors are to be elected on the
      same day as the Prior Provincial and in the same manner as the
      election of the Diffinitory.
3.7   The Diffinitors and Socii for the General Chapter are to be elected
      on the same day as the Prior Provincial.

                          Statute of the Province
3.8   When the Prior Provincial is out of Great Britain and no Vicar has
      been designated, the Socius of the Prior Provincial is ipso facto
3.9   The Prior Provincial shall appoint a Vicar in Scotland whose func-
      tions shall be:
      To promote Dominican activity and co-operation in Scotland
      To represent the Order on the Scottish Conference of Religious
      To convene and preside over general meetings of the brethren in
      Scotland but without having, as Provincial Vicar, any direct au-
      thority over them
      To negotiate, after consultation with the Prior Provincial, assis-
      tance from other Provinces for work in Scotland.
3.10 A filial house of a priory may be established by the Provincial
     Chapter (cf. LCO 335.I.1).
      a. The Vicar of a filial house (cf. LCO 335.I.2) is appointed and
      holds office in the same manner as a Sub-Prior (cf. LCO 322 &
      b. The Vicar of a filial house—which is one juridical person with
      the priory—may authorise expenditure as determined by the Prior
      with his Council, subject always to the limits established by the
      Provincial Chapter in accordance with LCO 590.
      c. The Vicar of a filial house shall always be called to take part in
      deliberations of the conventual council without, however, having a
      vote unless he is already a member of the council.
      d. Brothers resident in the filial house have rights and obligations
      in the conventual chapter including voting in the election of a
      prior, as if they were resident in the Priory (LCO 335.II).

4.     Suffrages
4.1   Every priest is to celebrate one Mass for each Carisbrooke nun
      who dies; other brothers should say the suffrages laid down in the
      constitutions for a member of the Province who dies (Provincial
      Chapters 1892–1928ff.).

                    Acts of the English Provincial Chapter 2008
4.2    Every priest is to celebrate annually one Mass for all those living
       and dead who have ever made profession in our Province and have
       left us; other brothers are to attend one Mass.1
4.3    Every priest is to celebrate annually one Mass for the deceased
       sisters of our Order. Other brothers are to attend one Mass.

1        The Chapter (no. 162) recommends that this suffrage be fulfilled on 10 April, the
memorial of Bl. Anthony Neyrot.

               APPENDIX 2
1.    The Provincial Vicariate of St. Louis Bertrand is the work of the
      English Province of the Order of Preachers in the Caribbean. The
      Provincial Vicariate is a single entity.
2.    The mission of the Order being to preach the Gospel for the salva-
      tion of souls, the work of the Provincial Vicariate is understood to
      be the proclamation and the building up of the Kingdom of God,
      through common life and preaching of the truth, with a particular
      concern for evangelization, Christian education, justice and peace,
      and the use of the communications media, and with a strong desire
      to establish and develop the presence of the Order in the Carib-
3.    In accordance with the Constitutions the priority of superiors will
      be for the establishment of convents rather than holding on to ter-
      ritory, so that the brethren, with the greatest liberty according to
      the proper charism of the Order, can apply themselves to the min-
      istry of the word (cf. LCO 112).
4.    The brethren working in the Provincial Vicariate are to aspire to
      greater regional Dominican integration and are to commit them-
      selves to working towards this goal.

5.    There shall be a Provincial Vicariate Promoter of Vocations and a
      Promoter in each of the islands where we work. This is without
      prejudice to the responsibility of local communities and individual
      brethren for the promotion of vocations.
6.    Brothers whose apostolate is amongst young people should con-
      sider the promotion and fostering of vocations as their special duty
      (cf. LCO 162, 165–166).

                 Acts of the English Provincial Chapter 2008
7.    The Provincial Vicariate recognises the particular charism of the
      co-operator brother and commits itself to seeking candidates for
      this vocation.
8.    Criteria shall be established for the acceptance of co-operator
      brothers (cf. LCO 169.III) and for their appropriate formation in
      the light of the apostolate they are expected to exercise (cf. LCO
9.    Due provision shall be made by the Provincial Vicariate Council to
      guarantee the adequate maintenance and social security of each
      co-operator brother, in such a way that this is not the sole respon-
      sibility of the house where he resides.
10.   With regard to entrance to the novitiate the norms of the Ratio
      Formationis Particularis of the Province are to be applied in the
      Provincial Vicariate Formation Statute.
11.   i. Clerical aspirants shall not be admitted to the novitiate unless
      they have completed those studies required in their own country
      for admission to higher or university studies (cf. LCO 169.I).
      ii. They ought to have a suitable knowledge of Latin, or set about
      acquiring it as soon as possible (cf. LCO 169.II).
      iii. Co-operator brothers should have secondary education or its
      equivalent, as decided by the Provincial Chapter (cf. LCO 169.III).

12.   Since study is one of the principal means by which the Dominican
      vocation is fulfilled, the Provincial Vicariate shall make due provi-
      sion that the brethren have the opportunity for further studies,
      consonant with their talents and the needs and opportunities of
      the apostolate (cf. LCO 244).
13.   The Provincial Chapter or if necessary the Prior Provincial with
      his Council after representation from the Provincial Vicariate
      Council should ensure that ‘suitably chosen and prepared brethren
      should be in charge of formation’ (cf. LCO 157).
14.   It is to be ensured that the convent or convents of formation
      should combine the requirements for training and a lifestyle which
      helps the brothers in formation to discover and to participate pro-
      gressively in the life they will have to live later on (cf. LCO 160).

                           Statute of the Vicariate
15.   The provision of post-novitiate formation in the Provincial Vicari-
      ate shall be a consideration in the pastoral strategy for the Provin-
      cial Vicariate.
16.   The Provincial Vicariate Formation Statute is to be in conformity
      with the Ratio Formationis Particularis and the Ratio Studiorum
      Particularis of the Province.

      In General
17.   The Provincial Vicariate is governed by the Statute of the Province
      and its own Statute.
19.   It is the duty of the individual brother to obtain the approval of his
      superior before committing himself to any additional work. Where
      the community itself is involved, the community should be con-
      sulted. Each brother should see his work as the work of his com-
      munity and the Order rather than as his own particular project.
20.   Similarly, a community should obtain approval from the Provincial
      Vicariate Council before undertaking any project or work.
21.   Where any of the brethren receive as their chief assignment spe-
      cific work this shall be governed by a contract approved by the
      Provincial Vicariate Council, which shall determine the duration
      of availability, remuneration, etc.

      The Vicar Provincial and Vicariate Officials
22.   The Vicar Provincial is the major superior of those assigned to the
      Vicariate, without prejudice to the rights of the Prior Provincial.
23.   The Vicar Provincial is in charge of the Provincial Vicariate, exer-
      cising those responsibilities and rights that belong to him constitu-
      tionally and with respect to those faculties granted by the Provin-
      cial Chapter. The Vicar Provincial must seek the consent on the
      Provincial Vicariate Council on important transactions determined
      by the norm of this statute (cf. LCO 385; 386.I).
24.   A permanent office for the Vicar Provincial shall be provided on
      the island of Grenada at Rosary Priory. Provision for the Provin-
      cial Vicariate Archives shall be made at Rosary Priory.
25.   The Vicar Provincial has the following faculties:

                 Acts of the English Provincial Chapter 2008
      a) to assign brothers who are in the Vicariate, without prejudice to
      the rights of the Prior Provincial;
      b) to confirm a conventual prior as provided for in LCO 467 and to
      appoint superiors of houses as provided for in LCO 332;
      c) to participate ex officio in a Provincial Chapter, provided there
      are at least ten brothers with active voice assigned to the Vicariate
      (cf. LCO 352 §I, 2º and LCO 389);
26.   The following faculties are reserved to the Prior Provincial:
      a) to admit candidates approved by the coetus specialis to the novi-
      b) to admit candidates to simple profession in accordance with
      LCO 196–198, and to renewal of simple profession in accordance
      with LCO 202;
      c) to admit candidates to solemn profession in accordance with
      LCO 206–207;
      d) to issue dimissorial letters for ordination in accordance with
      LCO 246–248.
27.   Those assigned to the Vicariate but working elsewhere in the Car-
      ibbean are subject to the Vicar Provincial as their major superior.
      Beyond this territory as defined by the Order, they are subject di-
      rectly to the Prior Provincial.
28    The office of Vicar Provincial is compatible with that of local supe-
      rior unless the local superior is a prior.
29    The Vicar Provincial shall not exercise the office of local superior
      without the consent of the Vicariate Council and the permission of
      the Prior Provincial.
30    It shall be the right of the brethren of that community to recom-
      mend to the Vicariate Council whether or not they wish to have a
      local superior other than the Vicar Provincial. The Vicar Provincial
      himself may decide to separate the offices.

      The Provincial Vicariate Chapter
31.   The Provincial Vicariate Chapter is a gathering of the brothers
      over which the Vicar Provincial presides, unless the Prior Provin-
      cial presides personally or nominates a vicar for the occasion. Its
      object is to discuss and to make decisions about all that pertains to
                           Statute of the Vicariate
      the fraternal and apostolic life and the good administration of the
      Vicariate. Provided there are at least ten brothers with active
      voice assigned to the Provincial Vicariate (cf. LCO 389), the Pro-
      vincial Vicariate Chapter elects the Vicar Provincial. The Provin-
      cial Vicariate Chapter also elects members of the Provincial Vi-
      cariate Council.
32.   The vocals of the Provincial Vicariate Chapter are the brothers
      with active voice assigned to the Vicariate.
33.   The Provincial Vicariate Chapter shall be held regularly every four
      years or when a Vicar Provincial is to be elected and at a time de-
      termined by custom (cf. LCO 353). If, however, the Provincial Vi-
      cariate Chapter is due to be held during the three months prior to
      a Provincial Chapter, it then falls to the Prior Provincial to assign
      a date for the Provincial Vicariate Chapter, after consulting the
      Vicar Provincial (cf. LCO 302.I).
34.   The Vicariate Chapter, which vocals must attend (cf. LCO 446),
      shall be convoked by the Vicar Provincial or the Prior Provincial at
      least three months before it is to be held (cf. LCO 355).
35.   All the brothers of the Vicariate shall gather periodically to discuss
      the apostolic and regular life. Such an assembly shall be held prior
      to each Provincial Chapter so that, if the occasion presents itself,
      specific proposals may be submitted to the Chapter (cf. LCO 387).

      The Provincial Vicariate Council
36.   The Provincial Vicariate Council shall in addition to the Vicar
      Provincial consist of three members:
         i. The prior of Rosary Priory
         ii. Two councillors to be elected at the Provincial Vi-
         cariate Chapter together with two substitute council-
37.   All members must be summoned to the Council and be present at
      its deliberations unless they are dispensed by the Regional Prior
      for a just cause (cf. LCO 368.II).
38.   Elected members shall serve for a period coterminous with the of-
      fice of the Vicar Provincial.

                 Acts of the English Provincial Chapter 2008
39.   In more urgent cases when more are not able to be present, it is
      necessary that besides the chairman at least two councillors must
      be present (cf. LCO 369.I).
40.   Councillors cannot be removed or resign their office, except with
      the consent of the Prior Provincial. If it should happen that a
      councillor leaves office outside a Provincial Vicariate Chapter, a
      new councillor designated by the Provincial Vicariate Chapter
      shall be substituted for him with the approval of the Prior Provin-
      cial (cf. LCO 368.I).
41.   The Provincial Vicariate Bursar is appointed by the Vicar Provin-
      cial with the consent of his Council at the Provincial Vicariate
      Chapter. He shall always be called to attend Provincial Vicariate
      Council meetings and take apart in deliberations without voting
      rights, unless he is already a member of the Council (cf. LCO
42.   The Provincial Vicariate Council shall meet at least twice a year.
      Minutes shall be kept at all meetings and approved in the normal

43.   There shall be an archivist for the Provincial Vicariate and for
      each community/priory. Terms of reference shall be determined by
      the Provincial Vicariate Council.

44.   The signatories for bank accounts (or similar) shall be the supe-
      rior, the administrator and those designated either by our laws or
      by the superior with his council to act in their place. Instructions
      to the bank (or similar) to change signatories are to be approved by
      the superior with his council, and the Provincial Vicariate Bursar
      and the Provincial Bursar notified (cf. LCO 560.III).
45.   Unless it is determined otherwise for a particular account, any one
      of the signatories may authorise the bank (or similar) to make
      payments from account, without prejudice to the limits established
      by the Provincial Vicariate Chapter (cf. LCO 590).

                          Statute of the Vicariate
46.   No brother shall be permitted to have a personal account in a bank
      except with the permission of his superior. In this case, another
      brother designated by the superior must also have the right to
      withdraw money (cf. LCO 561).
47.   Monies received as mass stipends may not be spent until those
      masses have been celebrated.

      Limitation of Expenses
48.   It is the duty of the Provincial Vicariate Chapter to determine the
      amount beyond which neither the superior of a convent alone or
      with his council nor the Vicar Provincial without his Council can
      spend or give permission for spending (cf. LCO 590).

      Financial Reporting
49.   Every brother who has charge of the administration of goods ex
      officio or by appointment is obliged to give a report on his admini-
      stration (cf. LCO 562).
50.   Every month, the bursar of a convent shall give a report before the
      council on all revenues and expenses, debits and credits (cf. LCO
51.   Every year, the superior of a house, the conventual prior and the
      Vicar Provincial shall send to the Prior Provincial an accurate and
      complete report prepared by the bursar in which a budget for the
      following year is included. This report must be approved by the
      council of the convent or the Provincial Vicariate; copies of this
      budget shall be kept in the files of each bursar (cf. LCO 563.II;
      566.II). The annual accounts of each convent and institute shall be
      submitted to the Provincial Vicariate Council for examination (cf.
      LCO 564).
52.   Each month the Provincial Vicariate Bursar shall submit his eco-
      nomic report to the Vicar Provincial (cf. LCO 566, I).

53.   There must be long term planning of major projects (cf. LCO 585).
54.   Planning of major projects is to be done by the Provincial Vicariate
      Council (cf. LCO 586).
55.   No major project shall be undertaken without the permission of
      the Prior Provincial and his Council.
                  Acts of the English Provincial Chapter 2008
56.   No building shall be constructed unless the considered opinion of
      experts has been previously obtained on the location and other re-
      quirements and before a plan of the whole building along with an
      estimate of the expenses shall be approved by the Provincial Vi-
      cariate Council (cf. LCO 588.I).
57.   Buildings must be constructed in the manner in which they have
      been approved by the Provincial Vicariate Council, and no one is
      permitted to deviate on his own authority from the plan as it has
      been approved (cf. LCO 588.II).
58.   What has been said about constructing buildings holds true, with
      appropriate modifications, for restoration and extensive repairs as
      well as for other matters of major importance (cf. LCO 589).

59.   Concerning those cases in which a diocesan Bishop has entrusted a
      work to the Order, a written agreement is to be made between the
      diocesan Bishop and the Vicar Provincial. This agreement must
      expressly and accurately define, among other things, the work to
      be done, the brethren to be assigned to it and the financial ar-
      rangements (cf. CIC 681.2).
60.   It is the responsibility of the Vicar Provincial together with the
      Provincial Vicariate Council to review all works entrusted by di-
      ocesan bishops to the Order in order to ensure that each of them is
      governed according to 18(a).

                         Financial Support
61.   The Provincial Vicariate is not self-supporting. Therefore it looks
      to the Province for help.
62.   Claims for assistance from the Order are to be made not by indi-
      viduals but rather through the Provincial Vicariate Council.
63.   Appeals to the general public for support for the work of the Order
      as distinct from the parish or diocesan projects may be made only
      with the permission of the Provincial Vicariate Council and of the
      local ordinary of the diocese in which the appeal is to be made.
64.   The Provincial Vicariate Council shall establish a policy of equity
      so that its resources are applied to meet the reasonable needs of all

                          Statute of the Vicariate
      the brethren, given the differences of revenue according to com-
      munities and work assignments.

            Rights and obligations of brethren
           habitually living outside Community
65.   Brethren habitually living outside community have the following
      i. They shall have individual rooms assigned to them in their
      house of assignation where possible; if this is not possible at least
      one room shall be set aside for their exclusive use.
      ii. When resident they shall have access to the house and its facili-
      ties in the same manner as habitually resident brethren.
      iii. They shall attend and take part in discussion at community
      iv. They shall have all rights as per the Constitutions with regard
      to meetings of the house chapter and house council.
      v. Their right to vote in a prioral election is governed by LCO 458
      and the declaration of the General Chapter of Tallaght, 1971, no.
66.   Brethren habitually resident outside community (cf. LCO 458)
      have the following obligations:
      i. They shall attend and participate at community meetings when
      asked to do so by the superior.
      ii. The Vicar Provincial shall make a definitive agreement with
      each of the brethren living outside community as to how they con-
      tribute to the support of the Order.

                 APPENDIX 3
                   of the English Province
                  of the Order of Preachers
1.   Legislation on Formation
     Legislation on Formation is contained in:
      •   The Code of Canon Law, canons 641–661;
      •   The Instruction Renovationis Causam on the Renewal of Re-
          ligious Life (Sacred Congregation for Institutes of Conse-
          crated Life and Societies of Apostolic Life, 6th January, 1969);
      •   Directives on Formation in Religious Institutes (Sacred Con-
          gregation for Institutes of Consecrated Life and Societies of
          Apostolic Life, 2 Feb 1990);
      •   LCO 154–251;
      •   The Ratio Formationis Generalis of the Order.
     This Ratio Formationis Particularis is merely intended to supple-
     ment the above documents by applying the principles they contain
     to the English Province, with its particular needs and experience.
     Legislation on formal studies is also contained in the Order’s Ratio
     Studiorum Generalis and the Province’s Ratio Studiorum Particu-
     laris, which are particularly relevant as regards the formation of
     students in simple and solemn vows.

2.   Basic Principles
2(a) You are not to he called rabbi, for you have one Teacher, and you
     are all brethren (Matthew 23:8). Our formation consists in being
     conformed to Christ, whose disciples we are and whose mission we
     share. We must help each other grow to full stature in Christ, and
     must do so as brethren and fellow-disciples. Our co-operation with
     other members of the Dominican Family, and our ministry to oth-

                       Ratio Formationis Particularis
       ers outside the Order, are mutually enriching, and hence loci of
       our own formation.
2(b) Each member of the Order is primarily responsible for his own
     formation: having been drawn to undertake an apostolic ministry,
     we must be moved by the same charity to become better servants
     of Christ by making use of the means of growth He offers us.
2(c)   Those who have recently joined the Order, and those who are still
       engaged in institutional studies, deserve special help in being
       formed as Dominicans. This help consists in offering those being
       formed a shared and articulated vision of who we are and what we
       do. We must value the charity that has led them to join and perse-
       vere in the Order; we must be sensitive to, and respect their tal-
       ents and gifts. By so doing, we will make possible the mutual con-
       fidence between those being formed and those forming them that
       RFG 128 calls for.
2(d) The experience of preaching, of being fired to speak to others of the
     wonderful works of God, should help us grow: in faith, as we sa-
     vour God’s revelation, of which we are servants; in hope, as we ask
     God’s help that our ministry may be fruitful; in charity, as we
     share God’s care for those we minister to, and recognise that we
     are privileged to be instruments by whom He helps people become
     His friends and saints.
2(e) We are also formed by regular participation in the Liturgy, which
     inspires us to ‘imitate what we celebrate’; by other forms of prayer;
     by the study of Scripture and Theology; by fidelity to our vows; in
     times of quiet reflection and in the shouldering of the various bur-
     dens our life brings. The attempt to live out in our communities
     the Gospel we preach to others helps us grow in wisdom and gen-
     tleness, as we come to recognise the fulfilment the Gospel brings
     and the difficulty of being faithful to it.
2(f)   We recognise that our apostolate includes the ministry of non-
       ordained (i.e. co-operator) brothers, and that their ministry both
       within and outside the community contributes significantly to the
       life of the Province. Their presence within formation communities
       brings home to those being formed the importance of seeing our-
       selves as all brethren, and encourages us all to value community
       life with the benefits mentioned in 2(e) above.

                 Acts of the English Provincial Chapter 2008
2(g) ‘Religious in formation should be able to find a spiritual atmos-
     phere, an austerity of life, and an apostolic enthusiasm within
     their community, which are conducive to their following Christ ac-
     cording to the radicalism of their consecration.’ This ‘radicalism’
     means that we all need the helps mentioned in 2(d)–2(f): they keep
     us aware of how ‘deeply religious life is opposed to the presupposi-
     tions of our society’. We must work together to keep our vision
     alive; and the need to impart it to those who have recently joined
     us encourages us in this task.
2(h) The formation given to novices and students in Simple Vows
     should help them to grow in Christ and to realise and value their
     hopes, talents and gifts, so that even if they do not remain in the
     Order they may benefit from their stay.
2(i)   It is recommended that brothers in initial formation meet with
       others in formation in other provinces of the Order, and perhaps
       visit some of the historical sites of the Order.

3.     Promoting and Fostering Vocations
3(a) All members of the Province should encourage vocations to the Or-
     der, and pray for vocations. To this end, it is recommended that
     from time to time a Mass be celebrated, or some other service be
     held in our communities.
3(b) The chief factor that attracts men to join us is the life and work of
     the brethren, particularly the way in which fruitful and fulfilling
     apostolic work can be seen to be supported by community life.
3(c)   Brethren who are giving talks or are working in other ways in
       places where the Order is not well known but where there is a
       chance of attracting vocations, are encouraged to make literature
       on the Order and its work available, and be prepared to talk about
       our life and work.
3(d) The Director of Vocations shall be appointed by the Provincial
     Chapter; if the post fall vacant between Chapters, the Prior Pro-
     vincial and his Council shall appoint a replacement.
3(e) It is the task of the Director of Vocations to assist aspirants in dis-
     cerning their vocation. To this end, he should know of those broth-
     ers in the Province who are good at advising and encouraging aspi-
     rants, so that if someone who has not met any Dominicans should

                       Ratio Formationis Particularis
       write to him, he can arrange for him to make a first visit to one of
       the brethren in a house close to where he lives.
3(f)   The Director of Vocations shall propose the name of a brother to
       the Provincial Council to be the Promoter of Vocations. The Pro-
       moter shall ensure that literature on the Order and its work is
       available for each member of the Province to distribute. This lit-
       erature should cover the mission of St. Dominic, the history and
       character of the Order, some interesting figures from the Order's
       history, and the present work of the Province. It should mention
       the co-operator brother vocation. All members of the Province
       should be able to supply enquirers with the name and address of
       the Promoter of Vocations.

4.     Admission to the Novitiate
4(a) The right of examining and admitting candidates for the novitiate
     belongs to the Province and not to the Novitiate House.
4(b) In accordance with LCO 171, there shall be a cœtus specialis for
     the examination of candidates for the novitiate. Ex officio members
     of this cœtus shall be the Novice Master as chairman, and the Di-
     rector of Vocations. Six other brothers shall be appointed by the
     Provincial Chapter. Should a vacancy on the cœtus occur between
     Provincial Chapters the Prior Provincial with his Council shall ap-
     point a replacement. A schedule of questions and topics to be cov-
     ered in interviews with applicants shall be drawn up by the Novice
     Master and agreed with other members of the cœtus.
4(c)   When someone decides to apply to join the Order, the Director of
       Vocations, or whichever brother has been in contact with the ap-
       plicant, shall supply the Novice Master with his name and ad-
       dress, and he shall be sent an application form. The Novice Mas-
       ter, or the Director of Vocations, shall ensure that the applicant
       spends several days in at least two of our Houses. After all refer-
       ences have been taken up and checked, the applicant is to be in-
       terviewed by four members of the cœtus specialis.
4(d) Anyone wishing to be a co-operator brother shall be interviewed by
     at least one co-operator brother; if the brother who carries out the
     interview is not on the cœtus specialis, he shall be invited to attend
     the meeting of the cœtus and shall have a vote.
4(e) Candidates shall be interviewed by four members of the cœtus spe-
     cialis. A suitable lay person nominated by the Prior Provincial and
                  Acts of the English Provincial Chapter 2008
       his Council should also interview the candidates and report at the
       meeting of the cœtus specialis convened to vote on admission to the
       novitiate. This lay person shall participate in the discussion but
       shall not vote.
4(f)   The Novice Master shall convene the cœtus specialis as necessary.
       The brethren who have interviewed a candidate must be present
       when he is discussed and voted on. The Novice Master shall en-
       sure that each member of the cœtus has a copy of the candidate’s
       application form and references, and of the reports from the breth-
       ren who have seen the candidate or know him personally and will
       not be present at the meeting of the cœtus.
4(g) After discussing each candidate, the cœtus is to judge his suitabil-
     ity by means of a secret vote. Members of the cœtus who have not
     interviewed a candidate may abstain from voting if they wish.
4(h) The Novice Master is to send the Prior Provincial a report of the
     discussion and vote of the cœtus.
4(i)   The Prior Provincial or his deputy is to interview each candidate
       not turned down by the cœtus specialis. He may reject a candidate
       accepted by the cœtus, but not accept one the cœtus has rejected.
4(j)   If possible, the Prior Provincial’s final decision on a candidate
       should be made by the end of June for entry into the novitiate in
       September. It is recommended that candidates already accepted
       spend the Holy Week before their novitiate in one of our houses.
4(k) Candidates will not be admitted to the novitiate before their
     twenty-first birthday. The permission of the Prior Provincial and
     his Council is required before a person of fifty years of age or more
     may apply to join the Order.
4(l)   Someone who has become a Catholic as an adult should not be
       admitted to the novitiate until he has lived as a Catholic for at
       least two years, unless the cœtus specialis and the Prior Provincial
       decide otherwise.
4(m) Given the variety of backgrounds from which aspirants come, the
     Novice Master shall help each candidate accepted for the novitiate
     prepare for his entry by exploring with him which areas of Catho-
     lic life and/or doctrine he could usefully learn more about, and by
     helping him begin learning about them by reading or by suitable
     forms of experience.

                       Ratio Formationis Particularis
5.     The Novitiate
5(a) The Novice Master is to fix a date each year for the beginning of
     the novitiate. This should be around the middle of September, so
     that simple profession may be made the next year in time for the
     newly professed brethren to settle in at Oxford before Term begins.
5(b) Those candidates who have been accepted should be in residence
     at least one week before the beginning of the novitiate, so that
     they may have five days of spiritual exercises under the guidance
     of the Novice Master.
5(c)   The formal clothing of the novices should if possible take place on
       the day on which the novitiate begins.
5(d) The novices shall be given three major courses: on the Constitu-
     tions of the Order; on the history and spirituality of the Order; and
     on the theology of religious life, contemplation, vows and prayer.
     Not all these courses should be given by the Novice Master him-
     self, for the sake of breadth of formation. The course on the spiri-
     tuality of the Order should include some sessions on other spiritu-
     alities within the Catholic tradition and (so as to introduce the
     novices to the importance of ecumenism and inter-faith work) on
     the spirituality of non-Catholic Christians and of non-Christian re-
5(e) Those novices who need it shall study Latin. Those, however, who
     are to be co-operator brothers may be excused learning Latin.
5(f)   The novices shall also be introduced to the place of the Liturgy in
       our Christian and Dominican life, with special attention to the
       Psalms that make up much of the Office. They shall be taught the
       music used for the Office in our Province. They shall be introduced
       to forms of prayer and receive continual guidance and encourage-
       ment in the development of the habit of prayer. The nature of the
       priestly ministry as it is exercised in our Province shall be ex-
       plained to them.
5(g) The novices shall have an opportunity to learn how to read Scrip-
     ture, to consider how a Dominican should study Scripture and the-
     ology, and to come to understand the purpose and value of theo-
     retical study.
5(h) Since many of our candidates have already pursued interests in
     Scripture and/or theology, and have become used to regular par-

                  Acts of the English Provincial Chapter 2008
       ticipation in the liturgy and to other forms of prayer, the prescrip-
       tions under 5(f) and 5(g) must be fulfilled in accordance with the
       needs and background of each individual novice. Attention must be
       given to the ways in which the study of Scripture and theology can
       enrich preaching.
5(i)   The novices shall be encouraged and helped to engage in some pas-
       toral work, under the supervision of the Novice Master, provided
       that it does not occupy too much of their time and energy; but they
       shall not be obliged to do so.
5(j)   The novices shall take a share in community duties, but shall not
       be burdened by an excessive share. The professed members of the
       novitiate community should set an example by themselves under-
       taking a just share in community duties.
5(k) The novices should begin to experience the balance of prayer,
     study, pastoral work and community duties that Dominican life
     involves, and the need for self-discipline if a proper balance is to be
     maintained, without finding that their lives are so busy that they
     have little space for reflection on their vocation and on the life they
     are settling into (cf. RFG 22).
5(l)   The novices shall take part in the community meetings of the Pri-
       ory, so as to become familiar with an important part of our deci-
       sion-making process.
5(m) The Novice Master shall help the novices appreciate the traditions
     and customs of the Order and the Province, and become aware of
     the present-day strengths, tensions and problems of the Order and
     the Province.
5(n) The Novice Master should meet each novice individually every two
     months, so as to discuss his progress and any other issues they
     may wish to explore.
5(o) So that they become familiar with the Province they are joining,
     the novices should visit some of the Houses of the Province, espe-
     cially the ones they do not yet know, within the prescriptions of
     canon 647.3.
5(p) (vacat)
5(q) The novices should become aware of the Dominican Family, for
     example by attending the Dominican Seminar if possible.

                       Ratio Formationis Particularis
5(r)   If necessary, the novices should be taught the skills of cooking and
       word-processing, and shall be offered a chance to learn to drive.
5(s)   The Formation Council in our Novitiate shall be the same as the
       House Chapter. This body shall meet three times a year to discuss
       the progress of the novices and shall be convoked on other occa-
       sions if the Novice Master or at least two of its members deem this
5(t)   The Formation Council shall review each year the community’s
       commitment to the project of formation, and prepare a report in
       preparation for the Prior Provincial’s visitation.
5(u) The thrice-yearly meetings of the Formation Council shall count as
     the meetings prescribed by LCO 185. After those meetings, if nec-
     essary, and even at other times, the Novice Master should mention
     to a novice any factors prejudicial to his acceptance for Simple Pro-
5(v) After each meeting of the Formation Council, the Novice Master
     shall send a report on the progress of the novices to the Prior Pro-
     vincial (LCO 185). If the Provincial Council is going to have to take
     the second vote for the novices' simple profession, the Prior Pro-
     vincial shall make this report available to the Provincial Council,
     and the Novice Master should if possible attend the meeting of the
     Prior Provincial Council at which the report is to be discussed
     (LCO 370.II). The members of the Provincial Council should en-
     deavour to get to know the novices on whom they will be voting.
5(w) Before the Council and Chapter votes for simple profession, the
     Novice Master should consult any professed members of the novi-
     tiate community who are not members of the Chapter, so that he
     may inform the Chapter of their opinion as to the suitability of the
     novices for profession.
5(x) The examination of novices prior to the votes for simple profession,
     mentioned in LCO 191, shall be carried out by three brethren, who
     shall be: the Novice Master; one member of the House Council des-
     ignated by the Prior with the Council; and one member of the Pro-
     vincial Council not assigned to the novitiate, designated by the
     Prior Provincial. Each of these shall separately interview each
     novice individually; then they shall meet to collate the result of the
     interviews. Their report shall be passed on to the Prior of the No-
     vitiate House, who shall communicate it to the House Chapter,

                  Acts of the English Provincial Chapter 2008
       and to the Prior Provincial, who shall communicate it to the Pro-
       vincial Council if this has to take the second vote on the novices. In
       the latter case, the Prior’s report of the House Council’s discussion
       and vote, given to the Prior Provincial in accordance with LCO
       192.11, shall be presented also to the Provincial Council, and the
       Novice Master shall attend the Provincial Council's discussion
       prior to its vote, in accordance with LCO 370.II, and make his own
       report on the novices.
5(y) Before simple profession, each novice should make a retreat, and
     may decide, in consultation with the Novice Master, where he is to
     make it.

6.     The Formation of Co-operator Brothers
6(a) After simple profession, co-operator brothers should normally
     spend three years at Oxford, in accordance with the Ratio Forma-
     tionis Generalis, 91. The Provincial Council may make alternative
     arrangements in individual cases.
6(b) The Provincial Chapter shall appoint a Master of co-operator
     brothers, who may be the same as the Student Master. He shall be
     in charge of brothers in simple vows, and of any co-operator Broth-
     ers who remain at Oxford after solemn profession for the sake of
     study. He is to be assisted, if possible, by a senior co-operator
     brother. Together with the Regent of Studies, they are to devise a
     programme of theological formation for each co-operator brother in
     simple vows.
6(c)   Each co-operator brother in simple vows is to be given as full an
       introduction to Scripture and theology, particularly the theological
       tradition of the Order, as suits his educational background and in-
       tellectual ability. His programme of formation may include a de-
       gree in theology or in some other subject; in any case, it must con-
       tinue for at least five years from simple profession (LCO 218). The
       teaching methods to be employed are the ones best suited to his
       needs; but he should share at least some of the study of the clerical
       students, for example by attending some of the same lectures.
6(d) In accordance with RFG 93 and 94, each co-operator brother shall
     be allowed to gain a professional qualification in an area that em-
     ploys his skills and will be useful to the Order’s mission, but in
     such a way that his study of theology amounts to at least two full
     years. If this qualification cannot be obtained at or from Oxford,

                       Ratio Formationis Particularis
       the brother shall begin working for it after making solemn profes-
6(e) Co-operator brothers in simple vows shall attend the conferences
     on our apostolic mission and regular life mentioned in 7(i) below,
     and the talk on our finances mentioned in 7(k).
6(f)   The Pastoral Studies Board shall assist the Master of co-operator
       brothers in a similar way to that envisaged for clerical brothers in
6(g) Co-operator brothers in simple vows shall receive the ministries of
     lector and acolyte in the same manner and at the same time as
     simply professed students (cf. 8 (a)).
6(h) When a co-operator brother is within two years of completing his
     formal training, his first assignation shall be discussed in the
     same way as that of a clerical brother (see 8(d) below).

7.     The Formation of Clerical Brothers
7(a) Clerical students in simple vows shall normally study at Oxford, in
     accordance with our Ratio Studiorum Particularis. They come un-
     der the authority of the Student Master in accordance with LCO
     213.11 and 214.I. He is chiefly responsible for their formation,
     though without prejudice to their own responsibility for their for-
     mation, and the need for the Student Master to work closely with
     the Regent of Studies and the Prior, each of whom retains the ju-
     risdiction proper to his office.
7(b) The Formation Council at Oxford shall consist of the House Coun-
     cil, together with one representative of the students, elected each
     October by themselves. The Student Master is chairman of the
     Formation Council and should convene the Council at least twice a
     year. Besides the tasks mentioned in LCO 158 and RFG 148 and
     154, the Formation Council shall discuss the apostolic work under-
     taken by students.
7(c)   The Formation Council shall review each year the community’s
       commitment to the project of formation, and prepare a report in
       preparation for the Prior Provincial's visitation.
7(d) The Student Master shall always be invited to attend the Lectors’

                  Acts of the English Provincial Chapter 2008
7(e) The Student Master continues to be responsible for students who
     remain at Oxford up to the time of their presbyteral ordination. He
     shall exercise his role in accordance with the varied needs of stu-
     dents at different stages of formation.
7(f)   The Student Master shall discuss with the Prior Provincial the
       preparedness of students for Orders. With the approval of the
       Prior Provincial, three months before the House Council is to meet
       to take the de moribus vote on a student for ordination to the di-
       aconate, it shall discuss the preparedness of that student for the
       exercise of this ministry. The same is to be done three months be-
       fore the vote on priestly ordination. If the student is assigned to
       Oxford, the Student Master and the Regent of Studies shall each
       present a report on the student to this meeting of the Council. If
       the student is assigned to another house, the Prior shall present a
       report in place of those of the Student Master and the Regent.
7(g) If a clerical student is assigned to a House other than Oxford for
     part of his studies, the local superior shall exercise the role of Stu-
     dent Master in his regard, and the House Chapter shall function
     as the local Formation Council.
7(h) The Pastoral Studies Board shall ensure that each student in Ox-
     ford spends suitable periods in pastoral training. These should be
     worthwhile, and properly supervised. For each student, the Board
     must consider the value of his living in a Dominican house during
     the period of pastoral training, and the value to him of a place-
     ment which may involve a period outside a Dominican house, so
     that the placement agreed on with him will be of the greatest pos-
     sible benefit. The Board must also take account of the student’s
     experience before joining the Order and gained during his time in
     the Order.
7(i)   The Student Master shall encourage co-operation between the stu-
       dents and other brethren in apostolic activities, in order to build
       up a sense of a shared apostolate and so that they may gain ex-
       perience. But this shall not take up so much time that their formal
       studies are impeded. Likewise, students may undertake moderate
       amounts of pastoral work in term, for which supervision shall be
       offered if appropriate.
7(j)   The Student Master shall arrange occasional conferences for the
       students on various aspects of our apostolic mission and religious
       life. These should sometimes take the form of a discussion of issues

                       Ratio Formationis Particularis
       in that area, to which other members of the Oxford Priory should
       be invited. On other occasions a brother from another house should
       be invited to talk to the students about the work he is doing. The
       Student Master should see every student for personal conversation
       at least once a term. This is without prejudice to the students’
       right to seek personal spiritual guidance from other brethren (LCO
7(k) At least once every three years the Student Master shall arrange
     for the Provincial Bursar to talk to the students about our fi-
7(l)   The House Chapter of the Study House is to meet at the end of
       every term to discuss a report from the Student Master and Re-
       gent on the progress of each student in simple vows.
7(m) The examination of a brother prior to the vote for solemn profes-
     sion shall be carried out by three brothers designated by the con-
     ventual Prior and his Council (LCO 191.3).

8.     Ordination, the Period after Ordination, First Assignation
       and Continuing Formation
8(a) The Student Master shall arrange with the Prior Provincial for
     simply professed students to receive the ministry of lector in the
     Advent following their first profession, and the office of acolyte in
     the succeeding Advent. The Student Master should ensure that
     they know how to exercise these ministries properly. The Student
     Master and the Regent shall ensure that students receive what-
     ever help they need in matters of voice production and the leading
     of worship.
8(b) It is for the Regent of Studies to arrange for the examination of
     candidates for Holy Orders, in accordance with RSP 69 & 70.
8(c)   In the period before ordination, the Student Master shall discuss
       the nature of the ordained ministry with the candidate or candi-
       dates, and help them prepare themselves to undertake that minis-
       try. He shall arrange for them to be taught how to celebrate Mass
       and administer the sacraments (except for the Sacrament of Rec-
       onciliation, for which the Ratio Studiorum Particularis provides
       courses and examinations).
8(d) During the final two years of each student’s formal studies, the
     Prior Provincial should discuss with him what his hopes, talents

                  Acts of the English Provincial Chapter 2008
       and apostolic interests are. The Student Master shall consult with
       the Prior Provincial, the Regent and the student concerned as to
       whether a special course of training needs to be arranged to fit him
       for the ministries he may take up after the completion of formal
       studies. The Regent and the Student Master shall decide who is to
       arrange the course and (if appropriate) who is to supervise the
8(e) When a community is to welcome a brother on his first assigna-
     tion, it should remember that he may well need advice on what the
     job involves. The superior should ensure that he is given proper
     freedom for his task, and responsibility. in the community, as well
     as the support he needs in his new role and environment.
8(f)   Superiors and communities should bear in mind that support and
       advice are often needed by a brother starting a new job (including
       an office within the Order) or moving to a new community.
8(g) Besides permanent formation, the importance of which is under-
     lined by RFG 7–17, brothers may on occasion benefit from periods
     of formal training, perhaps leading to qualifications and/or new
     apostolates. The Prior Provincial and his Council should give con-
     sideration to the benefit the Province and its mission may derive
     from such training when deciding on assignations and the deploy-
     ment of funds. The Promoter of Continuing Formation shall co-
     ordinate the planning and timing of such leave, where appropriate
     with the assistance of the Commission for the Intellectual Life.

                   APPENDIX 4
                RATIO STUDIORUM
                of the English Province of the
                      Order of Preachers

     I. Study as an integral part of Dominican life
1.   Dominican study is the work of a life-time (RSG 1). Since the time
     of St. Dominic himself, assiduous study has been regarded as an
     essential element in Dominican life. Each individual friar is ex-
     pected to use whatever intellectual capacity he has in the service
     of the Gospel, and each Dominican house is meant to be a centre of
     study and teaching, always bearing in mind that ‘the special pur-
     pose for which the Order was founded is preaching and the salva-
     tion of souls’, and consequently that ‘the first thing we should aim
     at in all our study is to fit ourselves to be of service to the souls of
     others’ (Primitive Constitutions, Prologue; LCO 1-II, 77-I).
     As Dominicans understand preaching, it is, to a large extent at
     least, an articulated theology. Hence our conception of the study
     that we, as Dominicans, pursue: its purpose is to make us articu-
     late theologians, not so much in the sense of persons qualified to
     expound with precision a theological system—still less of persons
     merely skilled in ‘God-talk’—as of persons who have achieved some
     experience of, and ability to communicate, the things of God. This
     ability to communicate should be emphasised, since one can only
     communicate a subject in the degree that one understands it. And
     understanding presupposes study. There is no question, of course,
     for us or for any Catholic Christian, of presuming fully to compre-
     hend the mysteries of God; but it is the Dominican's business and
     aspiration to bring his intelligence (‘the soul's noblest power’, as
     St. Catherine called it) into intimate contact with the divine mys-
     teries. In a word, the true Dominican is a man in love with wisdom
     not the wisdom of this world, but a wisdom that Christ alone, in
     whom are ‘all the treasures of knowledge and wisdom’ (Col. 2:3),
     can impart (1 Cor. 1:18–25, 2:6–13).

                Acts of the English Provincial Chapter 2008
2.   Christ imparts this wisdom, however, as a light in and through
     which to understand ourselves and our world, for it is our created
     and carnal nature that the Word of God has taken to himself. It
     follows that everything, properly understood, can and should con-
     tribute to our understanding of Christ; not only the doctrinal for-
     mulae of the Church, but also our shared and personal human ex-
     perience, the ideas abroad in our culture, all the problems, ten-
     sions and sufferings of the society in which our lot is cast. For the
     process of growth in theology is a matter of receiving as well as of
     imparting or shaping; a process profound, complex, elusive, of mu-
     tual interaction, of being judged as well judging, in short, a process
     of transforming all that is implicitly theological into what is explic-
     itly so. And every Dominican community, whether its main work is
     in parish, university or market place, should be the focus and cata-
     lyst of just such a process. And it is precisely within such a process
     that Dominican study thrives, its proper function being to provide
     the appropriate analytical skills and an adequate understanding of
     that ‘divine revelation of which Sacred Scripture and Tradition
     constitute a single sacred deposit’ (LCO 79). This would enable the
     student to synthesize the insights of this process (RSG 1.VI).
3.   So far we have been using the term ‘study’ in the general sense
     appropriate to any Dominican at every stage of his life. Within this
     general sense, we distinguish as appropriate, indeed necessary, to
     every Dominican at one stage at least of his life, the sort of study
     that is ‘formal’ or ‘academic’. It is the Order’s experience that there
     can be no worthwhile Dominican study in the general sense that
     has not been preceded, and from time to time refreshed, by a pe-
     riod of formal, academic study. Hence the courses organised in our
     Studia, hence the intellectual discipline imposed on our students.
     This academically slanted side of Dominican study exists, how-
     ever, only, in the last resort, to give foundation to, and subse-
     quently continually to assist, Dominican study in the more general
     sense, as described above—the lifelong study to which every Do-
     minican as such is called. From what has been said it should be
     clear, too, that the Order has need of men whose special calling is
     academic, much of whose life will be passed in teaching and re-
     search, men who will be specialists in this or that branch of the
     formal studies that are the special business of the Centre of Insti-
     tutional Studies, referred to in the English Province as the

                       Ratio Studiorum Particularis
4.   The beginning and end of all our study is the self-revealed divine
     Truth, which comes into our world as a living and active Word,
     sovereign and free (cf. Summa Theol. I q.1 a. I-3,6). We do not
     master this Truth, it masters us. Our theological formation must
     expose us more and more radically to its authority and independ-
     ence, so that our preaching may indeed come, not from mere hu-
     man competence, but from the special gift of God (cf. Humbert,
     Erud. Præd. VII 79).
5.   Study and scientific investigation of divine Truth should not in
     any way diminish our sense of the beauty and mystery of the cre-
     ated world. Indeed, our training should encourage us to become
     more sensitive to the delicate varieties and nuances of things, ac-
     tions, environments, persons, words and sounds, shapes and
     smells; it should seek to clarify and purify all our perceptions and
     judgments. This might be expressed in another way by recalling
     the Platonic and Aristotelian insight that wonder is the starting
     point of philosophy (Plato, Theaet. 155d; Aristotle, Met. 982b12),
     an insight given Christian formulation by Clement of Alexandria
     (Strom. II 45.4), who bids us ‘wonder at what is there’.
6.   Natural contemplation should lead, in time, to theological contem-
     plation and, in particular, to the ‘beautifying of God’ (Exod. 15:2)
     in the beauty of worship (cf. Bab. Talmud, Shab. 133b). As Chris-
     tians, we are involved in the church's process of rediscovering the
     centrality of the Eucharist for the whole of the Christian life (Sacr.
     Conc. 10). All our study should equip us to celebrate more fully
     this central mystery of our redemption.
7.   Specifically as preachers, our training should make us sensitive to
     the finesse and subtlety of words and other means of expression, so
     that we may become fit instruments for the gratia praedicationis.
     The Word of God is a fine and penetrating word (Heb. 4:12) and
     must not be spoken crudely. We must become capable of appreciat-
     ing fine distinctions between apparently interchangeable words
     and concepts.
8.   However, the chief aim of our study is to fit us to be of service to
     souls (cf. 1); we must seek to assimilate our academic and intellec-
     tual competence into the fullness of our personal and apostolic
     lives, so that it makes us more able effectively and appropriately to
     communicate the truth, attractiveness and challenge of the gospel

                     Acts of the English Provincial Chapter 2008
       to all human beings, learned or unlearned, clever or simple, rich or
9.     The point of the last two paragraphs is that our study cannot be
       understood apart from our religious life as a whole and our specific
       vocation as an Order of Preachers (RSG 1.I-IV). There should be a
       real, if sometimes elusive, pattern of interaction between study, re-
       ligious life, apostolic ministry and preaching. Preaching not only
       presupposes insight and learning, it is also itself an occasion of
       growth in understanding (cf. Humbert, Erud. Præd. V 36).

                II. Study in the life of the Province
       Conventual Lectors
       In accordance with the provisions of the Constitutions and Ratio
       Studiorum Generalis the continuing formation of the brethren,
       while primarily the responsibility of each individual brother, takes
       place in each local community where its provision is the responsi-
       bility of the superior, guided by the conventual lector and chapter,
       who can in turn call on the support and advice of the Promoter of
       Continuing Formation and the Regent of Studies (RSG 32–33).
10.    In each priory the chapter has the right and duty to elect a con-
       ventual lector, subject to the Prior Provincial’s confirmation (LCO
       326-bis-1). The prior is eligible for this post (LCO 88-II).
11.    I. The election of a conventual lector is to be held within one
       month of the confirmation of a newly elected conventual prior.2
       II. In the election of a conventual lector a relative majority suf-

2          If the electors prefer to proceed to the election of a conventual lector immedi-
ately after the election of a prior, they may do so in the following way: after the prior has
been elected. the electors are to decide whether they wish him to be conventual lector too
or whether they wish to elect someone else. If they wish to elect someone else, they should
proceed immediately to the election of a conventual lector and the names of both the prior
elect and the lector elect are to he forwarded to the Prior Provincial. If they do not wish to
elect someone else, the Prior Provincial is to be informed that the community is proposing
the same man as both prior and conventual lector. In this latter case, the Prior Provincial
has the right to confirm him as prior without confirming him as conventual lector, and if
he does this, the community must then proceed to elect someone else as conventual lector.
This note is for clarification only and is not formally part of the Ratio.

                        Ratio Studiorum Particularis
      III. There is no limit to the number of terms a conventual lector
      may serve.
      IV. If for any reason a priory finds itself without a conventual lec-
      tor before the end of the prior’s term of office, the house Chapter is
      to elect a replacement. If they do not do so within a month of the
      death or departure from office of the previous lector, it is presumed
      that the prior has taken on the function of the lector, unless the
      Prior Provincial decrees otherwise.
      V. The conventual lector is to go out of office at the same time as
      the prior.
12.   I. In our houses which are not priories, the superior, with the con-
      sent of the house council, may appoint a house lector.
      II. If he considers it necessary, the Prior Provincial may oblige any
      of our houses to have a house lector distinct from the superior; if
      he does so, he may reserve to himself the right to confirm the ap-

      The Commission for the Intellectual Life
13.   I. The Commission for the Intellectual Life (LCO 89-II) is to con-
      sist of the Regent of Studies for the Province as Chairman, the
      Moderator of the Centre of Institutional Studies (the Studium),
      where this post is not held by the Regent of Studies, the Promoter
      of Continuing Formation, where this post is not held by the Regent
      of Studies, the Regent of the Hall, where this post is not held by
      the Regent of Studies and the other Moderators of the Studium
      and Hall (Vice-Regent, Secretary of Studies and the Hall Bursar)
      and any other members appointed by the Provincial Council at its
      first meeting after the Provincial Chapter.
      II. The work of the Commission is:
      1) to give advice in matters of importance pertaining to studies;
      2) to propose and apply the Ratio Studiorum Particularis of the
      3) to ensure the effective co-ordination of teaching carried out in
      the Studium and Blackfriars Hall;
      4) to report to the Provincial Council each year concerning the
      status of the intellectual life of the Province (LCO 89-II.4). This
      will normally be identical with the Studies Report produced at the
                 Acts of the English Provincial Chapter 2008
      end of each academic year (cf. 18). Before it is submitted, each
      member of the Commission is to be sent a copy, and it should be
      presented to the Provincial Council only when a majority of the
      members of the Commission is satisfied with it.
      5) to carry out any further task specified by the Provincial Council.
      6) to propose new STMs (LCO 97-I.3).
      The commission is to meet at least three times a year and when-
      ever the Provincial Council wishes it to undertake any particular
      task, or whenever its members consider that a meeting is needed.
      Any house or individual member of the Province may appeal for
      the Commission to intervene, if it seems that some aspect of the
      intellectual life or work of the brethren is being unfairly or im-
      properly handled; in such a case, the Commission must decide
      what action, if any, should be taken.
      III. The Commission is also to serve as a Pre-Chapter commission
      before the Provincial Chapter, and shall prepare a report for the
14.   The Prior Provincial, when he visitates the houses of the Province,
      is to enquire specifically into the state of the intellectual life and
      work of the house and into the well-being of its library (cf. LCO 89-
15.   The Regent of Studies is, under the authority of the Prior Provin-
      cial and with the counsel of the Commission for the Intellectual
      Life, responsible for fostering the intellectual life and work of the
      Province as a whole (LCO 93-I.1).
16.   In order that the Regent can truly represent the intellectual inter-
      est of the whole Province on the Provincial Council, it is necessary
      that he should be kept informed of what is going on in the houses
      of the Province and of the academic needs and desires of each
17.   It is the responsibility of the superior or of the conventual or house
      lector of each house to send a report on the intellectual work of his
      community to the Regent at least once a year. And the Regent
      shall visit the houses of the Province from time to time to discuss
      their intellectual life and work with them, and to collect and dis-
      seminate information.

                       Ratio Studiorum Particularis
18.   To foster the sense that the whole Province is engaged in the task
      of theological study and teaching, and to share information
      throughout the Province, the Regent is to prepare an annual re-
      port, at the end of the academic year, not just on the work of the
      Studium but of Blackfriars Hall, and also on the intellectual work
      of the Province as a whole. To enable him to do this, the annual
      report of the conventual and house lectors should be sent to the
      Regent round about the end of May each year.

            III. Overall pattern of formal studies
19.   Since Dominican study is the work of a lifetime (cf. 1) we should
      approach formal studies always in the perspective of continuing
      study. The purpose of formal studies is to provide a basis for study
      and to cherish a love of study, not to exhaust it.
20.   We can assume that people entering the Order will come because
      of some kind of intuition, however unclear, and with some existing
      pattern of interests. Our students cannot therefore be treated sim-
      ply as unformed raw material, theological interests do not have to
      be originated ab ovo; nor should their existing interests be disre-
      garded as simply irrelevant or unhelpful. However, a conversion of
      the intellect as well as of the heart will often be required, if the
      student's prior concerns, even his theological concerns, are to be
      drawn into a genuine and coherent theological vision and wisdom.
      The course of formal studies is intended to provide a stimulus and
      forms of expression for this conversion, and to suggest ways in
      which the individual student, with his own particular interests
      and talents, can become a serious theological thinker.
21.   The prophetic nature of our task as preachers and the necessarily
      contemplative quality of our approach to life, must not in any way
      be supposed to obviate the need for serious, hard-headed and de-
      tailed study, even sometimes for study which seems remote from
      immediate practical and apostolic concerns. It is the experience of
      the Order over centuries that some of the questions which arise
      most pressingly in the minds and lives of Christian people can only
      be tackled seriously on the basis of sustained, abstruse theological
      hard work, backed by any number of ancillary disciplines. Such
      hard work is, for us as Dominicans, an inalienable prerogative and
      duty. We must aim to be competent intellectually and academi-

                 Acts of the English Provincial Chapter 2008
22.   From the very beginning, it was St. Dominic's intention that the
      brethren should be involved in the universities. It is still an impor-
      tant concern of the Order that our men should be so involved, both
      as students and as teachers (LCO 103, 243).
23.   It is our desire that our studies should involve both genuine fidel-
      ity to the tradition of our Order and a proper insertion into the
      general academic world of our country. In particular we wish our
      students, whenever possible, to acquire some qualification which
      will be recognised outside the Order.
24.   With these two ends in view, we intend that our students should
      normally do a recognised course in theology in some university or
      other institute of Higher Education as part of their formal studies
      (cf. LCO 243).
25.   The normal pattern of formal studies over seven years is thus to
      be: one preliminary year of philosophical study in our Studium at
      Oxford, to be followed by at least three years of studies in philoso-
      phy and theology to be taken from the Studium STB programme.
      At this point students should either (i) be entered for the final year
      of the STB programme, or (ii) be entered for the two-year Oxford
      BA in either Theology or Theology and Philosophy. On completion
      of this undergraduate programme there will be a final year or two
      years of theological study in the Studium or elsewhere during
      which work for the Lectorate in Sacred Theology, a Pontifical Li-
      cence, or other appropriate graduate studies may be undertaken
      (cf. LCO 243).
26.   Students who already have a degree in theology will normally be
      dispensed from doing a further university course, and will do
      whatever supplementary studies are considered necessary, during
      a period of at least three years, in the Studium.
27.   Theology, which is both scientia and sapientia, involves knowledge,
      disciplined rational thought and intuitive understanding. What we
      look for from a university theology course is chiefly that it should
      give our students a basic knowledge of the matter of certain fun-
      damental topics. It must include: general coverage of scripture;
      biblical languages; basic patristics; general coverage of the major
      dogmatic controversies of the early church, including Christology
      and Trinitarian theology; church history.

                        Ratio Studiorum Particularis
28.   The essential task of the Studium will be not only to provide mate-
      rial coverage of these topics but also to foster a certain kind of sen-
      sitivity and theological judgment (cf. RSG 1.V).
29.   The emphasis during the initial years of formal study will be
      methodological, with a view to the students acquiring a certain
      philosophical and theological interest and awareness, as well as
      developing intellectual rigour and a facility in handling intellec-
      tual and scholarly material.
30.   During the final year or two years of formal study students will be
      encouraged to develop a speculative interest in at least some area
      of theology or philosophy, and to complete their pastoral training.
      There will be an opportunity for more intensive personal research
      under the supervision of the lectors or other suitable teachers.
31.   Throughout the whole course of formal studies, the students will
      be expected to read St. Thomas and make themselves familiar
      with his way of thinking, with the help of classes and tutorials.
32.   Our students may be authorised to pursue for one or more terms a
      university or similar course in theology (cf. 25) at a university or
      similar institution other than the Blackfriars Hall or Studium,
      subject to the conditions laid down below.
33.   They shall live in a Dominican house in which adequate attention
      can be paid to their intellectual and religious formation in the Or-
34.   They shall remain subject to the authority of the Studium and
      work with a Dominican tutor chosen by the students themselves
      and approved by the Regent. Their tutor shall report regularly to
      the Regent on the content and progress of their studies (cf. 68).
35.   Only the Prior Provincial and his Council can authorise a student
      to move to another house to undertake such studies, and they shall
      determine any further conditions which may be deemed necessary,
      especially with a view to the religious formation of such a student,
      and, where it is needed, to the acceptance of such a student for sol-
      emn vows or the renewal of simple vows. They will also make ap-
      propriate financial arrangements.
36.   It is not intended that this partial diffusion of studies should be
      regarded as a formal subdivision of the Studium, but as a way of
      combining effective continuing membership of the Studium with

                 Acts of the English Provincial Chapter 2008
      the pursuit of studies elsewhere, within or outside the Order (LCO
      232). All students in formal studies remain part of the Studium
      throughout, wherever they are studying, under the authority of
      the Moderators of the Studium.
37.   Brethren in houses other than Oxford who are engaged in aca-
      demic supervision of students doing university or similar courses
      as part of their formal studies are not to be regarded as becoming
      members of the teaching staff of the Studium. They do not there-
      fore fall under the authority of the Moderators of the Studium, ex-
      cept that the Regent has the right to approve or reject tutors pro-
      posed for our students. They will not be expected to attend
      Studium Meetings or Lectors’ Meetings, though, in matters con-
      cerning the students under their tuition, their opinion should be
      sought and carefully considered by the authorities of the Studium.
38.   All our students should be encouraged to engage in appropriate
      forms of apostolate from the very outset of their formal studies
      (LCO 215, 225.1). It is the responsibility of the Student Master (cf.
      RFG 143) to help the students to find appropriate apostolic activi-
      ties, where necessary, and to ensure that their proposed work is in
      line with Provincial policy. Superiors of other houses in the Prov-
      ince are requested to inform the Student Master, if they can offer
      any apostolic work to which they think students might be able to
      contribute during the vacation.

                  IV. The Studium in Oxford:
               its purpose and administration
39.   The Centre of Institutional Studies or Studium of the English
      Province is based in Oxford, which shall be the main study-house
      for our students.
40.   Although a major task of the Studium is to provide academic train-
      ing for the students of the Province, the Studium should also be
      seen as a centre of philosophical and theological study in the ser-
      vice of the whole community. It should offer philosophical and
      theological teaching to any students who can be expected to benefit
      from it, and should seek to co-operate in the teaching of philosophy
      and theology first in Blackfriars Hall and then more widely in the
      University and in the theological colleges of Oxford (cf. 96–100). It
      should also seek to assist in the intellectual formation of other
      members of the Dominican Family. Its lectors should also be pre-

                        Ratio Studiorum Particularis
      pared to accept invitations to teach part time in other academic in-
      stitutions, depending on the time available to them.
41.   (vacat)
42.   Provided that it does nothing to jeopardise the training of students
      of the Province, the Studium has the right to determine what stu-
      dents it will accept who are not members of the Province, and for
      what courses it will accept them, and what kind of cooperation it
      will be able to offer to the university and the theological colleges in
      Oxford and to other academic institutions.
43.   The Studium shall determine what fees if any it needs to charge
      students who are not members of the Province to attend courses of
      any kind put on by the Studium. Members of the University and of
      the general public may normally be admitted to some Studium lec-
      tures free of charge, at the discretion of the Regent of Studies, and
      subject to the Prior’s right to refuse admission to anyone whom he
      considers to be an undesirable visitor to the house. Attendance at
      classes is normally restricted to those who are registered to take
      the relevant course in the Studium.
44.   The Studium is governed by the lectors, presided over by the Mod-
      erator of the Centre of Institutional Studies, in this Province usu-
      ally the Regent of Studies (LCO 92, LCO 237). The lectors are to
      hold a formal meeting at least once in each term. It is the respon-
      sibility of the Lectors’ Meeting to decide on Studium policy, to fix
      the programme of studies each year, (cf. 95), and to assess the
      general running of the Studium and the progress of the students.
      This meeting will normally also discuss such business relating to
      the Hall as is proposed by the Regent of the Hall and its Modera-
      tors in accordance with the statutes of the Hall. For this purpose,
      in addition to those named elsewhere in this ratio, the Lectors’
      Meeting will normally be attended by those members of the Hall
      whose membership of the Hall’s Academic Committee is stated
      under the Hall statutes. These members may speak in a consulta-
      tive capacity on any matter not reserved by the Regent to the Do-
      minican lectors. Student members may be asked to withdraw for
      discussion of such business as is reserved by the Regent.
45.   The Regent is assisted by a Vice-Regent, a Secretary of Studies,
      and a Studium Bursar. The Regent, Vice-Regent and Secretary of
      Studies must be full-time resident lectors (cf. 46). The Vice-Regent,
      Secretary of Studies, and Studium Bursar are normally appointed

                 Acts of the English Provincial Chapter 2008
      by the Prior Provincial after consultation with the cœtus lectorum
      at or immediately following a Provincial Chapter. The Prior Pro-
      vincial then appoints these officers to serve until the succeeding
      Provincial Chapter. The Regent, assisted by the Vice-Regent, the
      Secretary of Studies and the Studium Bursar, is responsible for
      the administration of the Studium.
46.   I. The lectors recognised as teaching within the Studium are ap-
      pointed as such in writing by the Provincial after consultation with
      the Regent. There are three categories of lector: (1) full-time lec-
      tors, assigned to Oxford precisely for the purpose of teaching in the
      Studium; (2) part-time lectors, who are not necessarily assigned to
      Oxford, but who are regularly called upon by the Studium for par-
      ticular teaching jobs; (3) student lectors, who have already ac-
      quired significant theological qualifications before entering the
      Order, and who are given some teaching to do in the Studium,
      while pursuing their complementary studies in the Order (cf. 26).
      II. Resident full-time lectors may normally apply to the Modera-
      tors for a sabbatical term from teaching after every four years of
      teaching. They are expected to assist the Moderators in identifying
      someone who is suitable and available to replace them for this
      term, and to propose a research project to be carried out on sab-
      batical. At the end of sabbatical leave a lector shall submit to the
      Moderators a written report.
47.   The Lectors’ Meeting consists of all full-time lectors; student lec-
      tors are also invited to take a full part in Lectors’ Meetings, and
      they are to have full voting rights, except that they shall normally
      be asked to leave the meeting during discussion of the progress of
      students, unless they have something to report on students they
      have been teaching. Part-time lectors are to be invited to Lectors’
      Meetings during the terms in which they are offering courses in
      the Studium and to any meeting at which there is to be a major
      discussion of the progress of the students, but they shall not be
      under any obligation to attend. As Dominican students and lectors
      together form ‘a true community of study in which the students
      gradually bear their share of responsibility’ (RSG 11-1), a Domini-
      can student elected, yearly in October, by all the Dominican stu-
      dents in the Studium and Hall is invited to attend this meeting in
      order to represent their views. This student has full voting-rights,
      but is asked to leave the meeting during discussion of individual

                        Ratio Studiorum Particularis
48.   The Studium has the right to co-opt auxiliary staff, who are not
      Dominicans, on a regular or casual basis. At the discretion of the
      Lectors’ Meeting, such auxiliary staff may on occasion be invited to
      attend particular meetings of the Lectors.
49.   The Moderators of the Studium are to meet whenever it is needed.
50.   At least once every year there shall be a meeting of all members of
      the Province resident in Oxford, who are either full-time lectors or
      students engaged in formal studies there.
51.   At least once in every academic year the Prior Provincial is to at-
      tend either a Studium Meeting or a Lectors’ Meeting; if he is un-
      able to attend in person, he may send a delegate to represent him.
52.   The qualification for teaching in the Studium shall normally be a
      recognised University degree or, in specialised fields, whatever the
      normal teaching qualification may be in such fields. It will nor-
      mally be expected in addition that full-time lectors should have
      qualified in the STL examination. In so far as it is possible, it is
      desired that at least some prospective lectors should obtain eccle-
      siastical degrees.
53.   The library of Blackfriars, Oxford, is to be regarded as the
      Studium Library; it shall be administered by the Prefect of the
      Studium Library, appointed by the Prior Provincial, in consulta-
      tion with the lectors and with the Prior of Oxford. The Prefect of
      the Studium Library is to be provided by the lectors with such as-
      sistance as he needs. The Prefect of the Studium Library is to be
      appointed at or immediately after a Provincial Chapter to serve
      until the succeeding Chapter, and can be re-appointed for further
54.   The Studium Library is to be regarded as part of the patrimony of
      the Province, and no substantial alienation of books may be made
      without the prior permission of the Library Committee of the Prov-
55.   It should be noted that interrupting a collection of periodicals seri-
      ously reduces the academic worth of a library. Unless there is a
      grave reason, print subscriptions to periodicals of which the
      Studium Library has a complete collection should not be cancelled.
      In this regard, particular attention should be paid to periodicals
      for which the Studium Library is the only one listed in the British
      Union Catalogue, to periodicals not otherwise easily obtainable in

                 Acts of the English Provincial Chapter 2008
      Oxford, and to periodicals which no other house in the Province
56.   (vacat)

         V. Teaching programmes in the Studium
57.   The Studium in Oxford shall observe the same term times as
      Blackfriars Hall. In accordance with university practice, the vaca-
      tion is also regarded as time for study, and our students should not
      be overburdened with other responsibilities during the vacation.
58.   Following the practice of the University, the essential teaching
      structure shall be tutorial, but in recognition of the need for stu-
      dents to learn skills in dialogue and listening (cf. RSG 10) as well
      as the need for a variety of teaching methods (cf. RSG 12.I), tutori-
      als are supplemented by classes, seminars and lectures.
59.   The Regent shall appoint tutors for particular subjects, for whom
      the student shall do regular written work. Such tutors need not be
      lectors of the Studium.
60.   Courses of lectures and classes on philosophical and theological
      subjects, and seminars shall be arranged by the Lectors' Meeting
      in such a way that no student has so many classes to attend that
      he lacks the time to do serious work in each term for one particu-
      lar tutor.
61.   The syllabus for each year will be worked out to suit the needs and
      capabilities of the students, but in general it should provide a bal-
      ance between classes and tutorials, and it should follow the pat-
      tern indicated below.
62.   The teaching of philosophy, while generally concentrated in the
      first two years of study, is to be integrated with the study of theol-
      ogy in such a way that students may, if appropriate, study for a
      joint honours degree in Theology and Philosophy. Studium courses
      in philosophy are to cover both basic topics in the subject and the
      history of its major figures and debates.
63.   Hebrew, Greek and Latin, being indispensable for the serious
      study of Christian origins and development, shall be encouraged
      among students. Appropriate facilities shall be provided.
64.   Also during the first two years of study a basic course on psychol-
      ogy, economics and sociology shall be given, as preliminary to pas-

                        Ratio Studiorum Particularis
      toral training. In the year or two years after the completion of the
      undergraduate degree course whatever further pastoral training
      or training in communications deemed appropriate shall be pro-
      vided. Students are to be taught throughout their period of studies
      how to make best use of libraries and computing facilities (RSG
65.   Courses in theology shall be provided throughout the whole course
      of studies, including courses on: scripture, tradition, dogma, spiri-
      tuality, liturgical and sacramental theology, ecclesiology, ecumen-
      ism, pastoral theology, preaching, the thought of St. Thomas, with
      some study of texts, canon law, moral theology. In the final year of
      studies, students will be encouraged to pursue a sustained study of
      some dogmatic topic. (RSG 15–22).
66.   The admission of people other than members of the English Do-
      minican Province to be full members of the Studium shall be sub-
      ject to the discretion of the Regent and Moderators.

                   VI. Studium Examinations
67.   The chief method of examination for courses which include tutori-
      als shall be by continuous assessment of students’ work by tutors,
      who shall therefore submit to the Regent, at the end of each term,
      a written report on all the students they have been teaching dur-
      ing the term with a grade on the scale determined by the Modera-
      tors. The chief method of examination for lecture courses without
      tutorials shall be by an oral of ten minutes’ duration to be graded
      on the scale determined by the Moderators. These reports and
      grades shall then be discussed at the Lectors’ Meeting at the end
      of the academic year and appropriate comments shall then be
      passed on to the students. There is a final written examination for
      STB candidates set by the Regent in accordance with the norms
      laid down in the affiliation document with the Pontifical Univer-
      sity of St. Thomas, and for which the candidate is required to an-
      swer questions on a number of selected theses.
68.   The Regent has the responsibility of sending an academic report
      on candidates for solemn profession to the Prior Provincial (LCO
      209). He shall convene a Lectors’ Meeting before making his report
      only if it seems necessary to him or if at least half the lectors con-
      sider such a meeting necessary.

                 Acts of the English Provincial Chapter 2008
69.   Each candidate for ordination to the diaconate shall submit a theo-
      logical essay on some aspect of sacramental theology to be exam-
      ined by two examiners appointed by the Regent or his deputy.
      These examiners shall examine the candidate orally on the basis of
      his essay. At their discretion, after the submission of the candi-
      date’s essay, they may also require him to propose ten topics for
      discussion concerning matters which, after ordination, he is likely
      to have to expound in sermons or in other ways, or matters rele-
      vant to the practical exercise of an ordained ministry. In this case
      the essay and the proposed topics form the basis for the oral ex-
70.   Each candidate for ordination to the priesthood shall submit a
      theological essay on some aspect of priesthood, to be examined by
      two examiners appointed by the Regent or his deputy. The exam-
      iners shall have the right to demand an oral examination if they
      consider it necessary.
71.   The examination for faculties shall take the form of an oral exami-
      nation, lasting one and a half hours, in which the candidate will be
      expected to discuss questions of moral and spiritual theology, and
      pastoral practice. There shall be three examiners, appointed by the
      Regent. Two candidates may be examined at the same time, if they
      consent, in which case there shall be four examiners, and the ex-
      amination shall last two hours. In the case of non-Dominican can-
      didates (never examined with a Dominican candidate), the Regent
      may appoint as one of the examiners someone who is not a Do-
72.   During the final year of formal studies or at any time thereafter,
      brethren who are approved by the Moderators and the Prior Pro-
      vincial may undertake to work for the Lectorate in Sacred Theol-
73.   Candidates for the STL are required to submit between 30 and 50
      theses (propositions which the candidate is prepared to defend)
      from the whole field of theology. Their theses should indicate, not
      only a general competence in theology, but also some sense or in-
      tuition of the systematic coherence of Christian doctrine and the-
      ology. These theses are to be submitted to the Regent for approval
      not later than Easter of the year of the examination.
74.   Candidates for the STL shall be examined orally for at least two
      hours, on the basis of their theses, by three examiners, including

                       Ratio Studiorum Particularis
      the Regent or one of the Moderators as president. Alternatively,
      the Prior Provincial may preside.
75.   In the examination of theses submitted for the STL, two candi-
      dates may be examined at the same time, provided that both can-
      didates and all three examiners agree to this.
76.   Candidates for the STL are also required to submit a dissertation
      of between 25,000 and 50,000 words on a theological or philosophi-
      cal topic approved by Moderators of the Studium. The topic must
      be submitted to the Moderators for final approval by the end of the
      academic year preceding the STL examination. The dissertation
      should normally be submitted, in three typewritten copies, by
      Easter of the actual year of examination.
77.   Dissertations submitted for the STL are to be examined by two of
      the examiners mentioned in 74 and one ‘external examiner’, who is
      to be a Dominican who is not currently a full-time lector in the
      Studium. The examiners of the dissertation have the right, if they
      wish, to question the candidate briefly about his dissertation after
      the oral examination mentioned in 74.
78.   The candidate shall be deemed to have passed the examination
      only if at least two out of the three examiners in each part of the
      examination are satisfied with his performance. A grade shall be
      suggested by each group of examiners; if the two groups of exam-
      iners cannot agree on the grade, the final decision rests with the
      president of the oral examination.
79.   If it seems good to the examiners and to the candidate, theses
      submitted for the STL may be proposed to a meeting of the whole
      Studium for discussion, in the presence of the three examiners,
      under the presidency of the Regent or one of the Moderators, or
      the Prior Provincial, provided that such a discussion, in which all
      members of the Studium may play an active part, lasts for at least
      two hours. The examiners may then treat it as sufficient examina-
      tion of the theses, though they retain the right to require further
      examination of the candidate by himself for not more than one
80.   Candidates for the STL may submit, in whole or in part, a disser-
      tation which is also to be submitted for some other examination, as
      the dissertation required for the STL, provided it has been ap-

                 Acts of the English Provincial Chapter 2008
      proved by the Moderators. In this case it may exceed the normal
      length of an STL dissertation.
81.   Candidates for the STL are permitted, at the discretion of the
      Moderators, to submit as their dissertation work already accepted
      for publication or for a university degree, even if such work ex-
      ceeds the normal limit of 50,000 words. In such cases the examin-
      ers for the STL are not bound by the verdict of any other examin-
      ers or assessors. A dissertation which has already been accepted as
      qualifying the candidate for a doctorate in some university need
      not be examined by a Dominican external examiner, unless the
      Regent or Prior Provincial decrees otherwise.
82.   Students who are not members of the Dominican family may apply
      for the Blackfriars Diploma in Theology in exactly the same way
      as candidates for the STL.
83.   Students, whether Dominican or not, who have completed at least
      three years of study in our Studium and who have undergone ex-
      amination on the basis of 30–50 theses, as in paras. 75–76, but
      who have not submitted a dissertation, or whose dissertation has
      not been accepted by the examiners, may be awarded the Blackfri-
      ars Certificate in Theology.
84.   Since different standards are expected of candidates for the Cer-
      tificate and candidates for the STL or Diploma, it is not permitted
      for a candidate for the Blackfriars Certificate and a candidate for
      the STL, or Blackfriars Diploma to be examined at the same time
      in a single examination.
85.   Holders of the Blackfriars Certificate who wish to proceed to the
      STL or Blackfriars Diploma will not be required to submit any fur-
      ther theses for discussion, nor will they need to undergo a second
      oral examination. If three examiners are satisfied with the disser-
      tation as in paras. 79–80, such candidates may be awarded the
      STL or Diploma, provided they have completed the normal Black-
      friars course in philosophy and the courses in Latin, Greek and
      Hebrew, and that they obtained at least a cum laude grade in their
      examination for the Certificate.
86.   If, for any reason, a student of the Province does not return to the
      Studium after completing a theology degree elsewhere (cf. 25), the
      Moderators of the Studium, with the Prior Provincial and his
      Council, may require that he gain the Blackfriars Certificate in

                       Ratio Studiorum Particularis
      Theology before he can be regarded as having finished his formal
      studies. In such cases, faculties will not normally be granted until
      the Certificate has been gained. The same applies when there is
      any other reason, in the opinion of the Moderators of the Studium
      or of the Provincial Council, for doubting whether a particular stu-
      dent is to be regarded as having finished his formal studies.
87.   Candidates for university qualifications will be examined in accor-
      dance with university regulations.
88.   Dominican members of the Studium, whether students or lectors,
      wishing to take any university degree other than the theology de-
      gree which is a normal part of formal studies (for instance, a doc-
      torate) need the approval both of the Studium and of the Provin-
      cial Council. If they are authorised to study for such a degree, they
      remain under the authority of the Studium until it is completed.
89.   I. Every brother receiving permission to undertake studies is to
      seek out any funding for which he may be eligible. No application
      for funding is to be made until explicit permission has been re-
      ceived from the Prior Provincial.
II. Before brothers begin matriculated studies at Blackfriars Hall or any
      studies elsewhere, a source of funding is to be identified, and
      authorised by the Prior Provincial, for all Dominicans.
III. Members of the Province who are not members of the Studium,
      wishing to study for a university degree or any similar course,
      need the approval of the Prior Provincial, advised by the Regent,
      the Promoter for Continuing Formation, and the Commission for
      the Intellectual Life. Unless they are pursuing studies in Oxford,
      they do not come under the authority of the Studium.

                      VII. Studium Finance
90.   As far as possible, the Studium shall seek to cover its own costs by
      charging tuition fees. The funds raised by the Studium are to be
      administered by the Regent with the Moderators. The Studium
      and Blackfriars Hall pool their resources to share overheads and
      administrative support, making a joint payment to the Oxford pri-
      ory for use of the building. The Studium and Hall present a single
      set of annual accounts to the Provincial Council for approval,
      though the two sources of income and the two centres of expendi-
      ture will be indicated and distinguished so far as is practicable.

                 Acts of the English Provincial Chapter 2008
      These accounts are first be approved by the Moderators of the Hall
      and Studium as set out in section 17 of the appended Hall Consti-
91.   The Studium Library is funded by an annual grant set by the Pro-
      vincial Council. It may receive additional funds from the Hall and
      other sources. It is the duty of the Prefect of the Studium Library
      to present a budget and accounts annually for the approval of the
      Prior Provincial and his Council.
92.   (vacat)
93.   If, for some reason, the Studium is unable in any year to earn suf-
      ficient income to cover its costs, it may appeal to the Provincial
      Council for assistance.
94.   (vacat)
95.   A joint budget for the Studium and Hall is to be prepared by the
      Studium and Hall Bursars, in consultation with the other Modera-
      tors. This budget, once approved by the above officials, is submit-
      ted for approval to the Board of Governors of the Hall.

                 VIII. Blackfriars Hall, Oxford
96.   Blackfriars Hall, Oxford is a Permanent Private Hall of Oxford
      University located in the Oxford Priory and the normal centre
      where Dominican students from the English Province may study
      for an Oxford University theology degree as part of their formal
97.   I. The Provincial Council of the English Province serves as the
      Board of Governors of Blackfriars Hall. The Hall is governed in ac-
      cordance with the statutes of the University and with its own con-
      stitution. The Prior Provincial serves as the Chairman of the
      Board of Governors and Visitator.
      II. The Provincial Council, as Board of Governors of the Hall, shall
      schedule into its annual calendar of meetings sessions to supervise
      and review the planning for the personnel, management, financial,
      and budgetary decisions of the Moderators of the Hall.
98.   I. The Regent of Studies of the English Province normally serves
      as Regent of the Hall unless the Board of Governors decrees oth-

                       Ratio Studiorum Particularis
      II. The Vice-Regent of Studies of the English Province serves as
      the Vice-Regent of the Hall and the Secretary of Studies of the
      English Province serves as the Secretary of Studies of the Hall.
99.   The Moderators of the Hall comprise the Regent of the Hall, the
      Vice-Regent, Secretary of Studies and the Hall Bursar.
100. All those who are recognised above (cf. 46–47) as lectors in the Ox-
     ford Studium serve as lectors of the Hall, whose duties in this ca-
     pacity are determined in the Hall Constitutions.

             APPENDIX 5
‘It remains very necessary that each community elaborate and evaluate
its community project annually as a useful channel for improving com-
mon life.’ (General Chapter of the Order of Preachers: 2007, Bogotá, Co-
A Chapter meeting on the community project will have three dimen-
sions: the character of the mission of the house or Priory; all the work in
which the brothers are involved; how our common life aids the commu-
nity project of the house.

      The character of the mission of the house
       •   Has there been a founding ministry upon which the Priory/
           house has evolved?
       •   Is this still the case? If so, in what way does this ministry still
           address the needs of the surrounding area?
       •   How has the house adapted to changes in the society around
           us? i.e. do the brethren understand the local demography? Do
           communities address the need for dialogue with both people
           of other faiths and those alienated from religious structures?
           Have we an awareness of the issues that especially concern
           local people and which could draw us into dialogue?
       •   How can we see the area around us evolving and how would
           this affect our ministry?
       •   Does each brother have the opportunity to be involved in the
           main pastoral work of the house?

      The individual work of the brethren
       •   Are we aware of the work each brother is involved in, both
           formal ministries and also other forms of pastoral contact?
       •   Do we each support the brothers who are involved in the for-
           mal ministry of the house?

    Questions for animating a discussion on the community project
•     Do we feel free to discuss and share our experience of work
      with the brethren?
•     Could we explain to a visitor what the various ministries of
      the house are, and how they become the project of the whole
•     Are we able to find opportunities to involve other brothers in
      our ministries?
•     How much of our ministry is so specialised that it is impossi-
      ble for someone else to assist or share in the work?
•     Do we appreciate the situations of brethren who are older or
      younger than ourselves, and the different challenges to minis-
      try that may be encountered at different times of life?

Common life as an aid to the community project
•     How much of the horarium can be shared by all the brethren?
      Are there brethren who are unable to attend a substantial
      part of the horary due to work commitments?
•     Are there ways in which the horary can be developed and
      changed to broaden involvement in community life?
•     Do brothers have the opportunity to share in a deeper way
      the common project of hearing and preaching the word of
•     Do brethren have time off? Do we support each other and
      make this possible?
•     Are we welcoming as a community? Are some people more
      welcome than others in our houses?
•     Do we as a community have a sense of cloister (LCO 41)?
•     Do we protect each others’ privacy?

           APPENDIX 6
Pastoral formation at Blackfriars, Oxford includes a number of studium
courses – pastoral theology (16 lectures, 16 classes, 4 tutorials); confes-
sional practice (8 classes); preaching practice (8 classes); sacramental
practice (8 classes); moral theology (16 lectures, 4 tutorials); canon law
(16 lectures).
    As well as these courses, students will normally have a term-time
pastoral involvement and, in the long vacation, an extended pastoral
placement for which they live in another house of the province, perhaps
even in another province.
    The preaching of the gospel for the salvation of souls is the purpose
of the Order and students must begin immediately to learn how this
purpose can be pursued in different situations and circumstances. Pas-
toral involvements and placements are not ‘pretend situations’. The stu-
dents have real responsibility for what they do in them while at the
same time strengthening their skills for pastoral care through experi-
ence and reflection. These involvements and placements are opportuni-
ties to care for people with the particular kind of care that flows from
the Order’s charism.
    The following is an attempt to articulate the attitudes and skills that
the English province wants its students to acquire and to strengthen
through their pastoral involvements and placements. While any situa-
tion will be an opportunity to foster the ‘general attitudes’, not all the
‘particular skills’ can be practised everywhere. The hope is that, in their
years of formation, students will develop all of these, whether through
the pastoral formation at Blackfriars or the pastoral involvements and

A. General Attitudes
1.   Empathy with a cross-section of people, a wider group socially, cul-
     turally, ethnically, and so on, than might be encountered in Oxford
     and Cambridge.
2.   Appreciation of the diversity found in most congregations and so-
     cial groups as well as of the kind of challenge this presents to pas-
     toral work and preaching.

                    The Purpose of Pastoral Placements
3.   A readiness to work with diocesan clergy, with other religious,
     both men and women, with other members of the Dominican fam-
     ily, and with committed lay Catholics.
4.   An openness to ecumenical and inter-religious issues so as to con-
     tribute to that dialogue which the Church recognises as an essen-
     tial element in evangelisation. Many pastoral settings are now
     ecumenical and multi-faith.
5.   Gaining an overall, balanced sense of their identity as religious
     and as candidates for the priesthood, seeing how people relate to
     them in those roles and they to people.
6.   A willingness to work hard to gain people’s trust – the priest has a
     more clearly defined role in pastoral care: the student has to earn
     it and his role may be less clear.
7.   Those involvements and placements are to be preferred in which
     students will have as many opportunities as possible to preach, ar-
     ticulating and expressing Christian faith and doctrine, presenting
     arguments for the faith, teaching and explaining aspects of Chris-
     tian faith and morals, and so on.

B. Particular Skills
1.   Listening skills – learning to hear what people are saying rather
     than what we might at first think they are saying.
2.   Boundaries – learning how to sustain and work within appropriate
3.   Confidentiality – learning how to maintain confidentiality where it
     is appropriate or where it is requested.
4.   Students should be taught how to chair a meeting so as to get the
     best out of the time spent in meetings.
5.   Students should learn something about disability and the issues it
6.   Students should learn something about mental health and the is-
     sues it raises. If possible they should begin to learn the skills re-
     quired to be with people with mental health problems, to know
     what is possible and to recognise their own limitations in the mat-

                 Acts of the English Provincial Chapter 2008
7.   Students should learn something about bereavement and loss, and
     begin to learn how to be with people in distress.
8.   Students should have experience of being with persons who are
     dying. More than one Dominican has commented that time he
     spent in a hospice for the dying was the most useful pastoral ex-
     perience of all.

C. Supervision
1.   When a student is on a pastoral placement in another community
     of the Order the prior or another suitable person, will supervise
     the placement.
2.   The one supervising the placement will try to ensure that the stu-
     dent has challenging work to do, both in terms of quantity and
3.   Specifically supervision involves three things:
     a) meeting regularly (perhaps even daily) with the student to dis-
     cuss how things are going
     b) keeping an eye out for opportunities for the student to preach as
     explained in A 7 above
     c) sending a report on the placement to the master of students
     (where relevant, in consultation with the prior).
4.   Students are expected to be fully involved in the life of the com-
     munity in which the placement is undertaken.
5.   The placement is an opportunity for students to think about how
     the elements of our life – prayer and study, community and
     preaching – together serve the mission of the Order.

Those who have died since the last Chapter in 2004

        Kevin Lloyd               15 August
        Felix Watts               21 November
        Sr Mary Raymond Richmond 25 March
        Ignatius Wilmot           29 March
        Andrew Forshaw            6 June
        Gordian Marshall          14 December

                             Kevin Lloyd
                             15 August 2005
John Edward Lloyd, the son of Edward and Henrietta Lloyd (née Rob-
erts) was born on 4th June, 1913, in Fynnongrow, Flintshire, now Clwyd
in Wales. He was baptised as a Catholic on 27th November, 1930 at St
David’s, Pantasaph, then a mission maintained by the Capuchin friars,
and was confirmed in 1931 at St Winifred’s Church at Holywell. Wini-
fred was a Welsh princess who refused to marry Caradoc, a neighbour-
ing prince. Angry at her refusal he pursued her to the neighbouring
church cutting off her head; which bounced three times causing a foun-
tain to spring up where her head touched the ground. Fortunately for
her, Saint Beuno was in the vicinity; he raised her from the dead and
she lived out the rest of her life as abbess of a monastery of nuns at
Holywell. This edifying story is remarkably like one of the historical ro-
mances to which Brother Kevin, as John became, was fond of reading. It
also shows that he was close to an old and authentically Welsh pattern
of Christianity. The shrine of St Winifred at Holywell survived the Ref-
ormation and it was claimed in 1629 that 14,000 people with their
priests visited it on her feast. In 1774 Dr Johnson saw people bathing
there and it is still one of the best preserved medieval pilgrimage sites in
the country. It is not clear what drew Kevin to the Catholic Church; he
retained his affection for the Church in Wales for all of his life, often
saying in the past that he hoped he would die with the Book of Common
Prayer in Welsh in his hand. He never forgot his Welsh and he was often
sought out by Welsh speaking academics wishing to practice the lan-
     In 1934 Kevin asked to join the Dominican Order. Whilst awaiting
entry to the Order he spent some years working in a fruit and vegetable
shop in Prestatyn and a dispensing chemist and photographic business
in Rhyl. His employers gave him glowing references, describing him as a
diligent, honest and trustworthy worker, but of a delicate constitution.
That delicate constitution was to resist the assaults of illness and infec-
tion and enable him to live to the age of 92. When he originally consid-
ered the religious life, Kevin had thought of joining the Franciscans who
served the local Catholic parish in Mostyn, but the Parish Priest wrote
to the Dominican Provincial, Father Bede Jarrett, suggesting the Do-
minicans instead. It was thought that he would have a better chance of
success in religious life if he entered a monastery at some distance from
his home. Kevin left his parents, his village, his language and his cul-

ture behind to enter the novitiate at Hawkesyard and began to cope with
the austere life there at the age of 21
     He made his profession as a co-operator brother on 11th December,
1936. A great part of Brother Kevin’s life was spent in the ministry of
hospitality. At the centre of every Dominican house there are two impor-
tant places, the choir and the kitchen. Both are potential centres of con-
flict, but if they function well then a community will retain its equilib-
rium. Kevin spent most of his active life as either cook or porter. In all
the communities in which he lived he was either hearth or threshold.
The preaching ministry can often seem a restless ministry in that friars
are constantly going out to preach, their communities can sometimes
seem like transit camps whose residents are always on the move, but
there are always some stable elements that ensure that the whole en-
terprise continues to function. Kevin served as cook in Oxford, London,
Cambridge, Leicester and Edinburgh. He liked to tell the story of how
the Church of Scotland minister who lived next door to the Dominican
house would complain to the superior if Kevin hung the brethren’s laun-
dry out on a Sunday. Kevin would do it just to annoy him; it was his con-
tribution to the Church Militant.
     There is a certain kind of appropriateness in Kevin being charged
with the same ministry of hospitality for much of his religious life. In
Oxford, London and in Leicester, and in many other houses of the prov-
ince, the kitchen became a place where Kevin offered hospitality and
continued his own ministry of preaching and consolation to those who
were troubled or perplexed. Often that counsel would be couched in all
kinds of homespun wisdom derived from his Welsh culture, liberally
spiced with the Book of Common Prayer, Holy Scripture and the latest
historical novel he had been reading. The blend did not always work, but
people were so fascinated they often came back for more.
     Kevin was deeply gifted with a vivid imagination. So vivid was his
imagination that it was occasionally difficult to tell where reality ended
and the imaginative tale took over; but in many ways that did not mat-
ter. It was easy to be lured over the threshold of a story by Kevin’s wist-
ful look and sibilant Welsh accent recounting some horror of the past or
the triumph of innocence over perfidy.
     When Kevin entered the Order his parish priest wrote that he was of
a delicate constitution because he was a growing boy. He suffered his
fair share of slights and humiliations and the life of a brother in the Or-
der was not short on those. He was no stranger to conflict at times and
was not afraid to speak his mind when occasion called for it. At various
times he would ask to be moved from where he was serving as life had

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become too highly charged. He was a shrewd judge of character but was
slow to express an opinion about the brethren unless provoked, then it
could be couched in such oblique terms that one was never sure if one
had got the point. The highest form of condemnation of any friar of
whom he did not entirely approve consisted of a penetrating look, a short
pause and then the phrase ‘thank God there’s a hell, my dear!’ It was all
done for effect, of course, those with whom he crossed swords were ac-
cepted as the best of friends shortly afterwards.
     Kevin coped with the restrictiveness of life with a great deal of flair
and imagination. He particularly enjoyed the war years in Oxford.
Again, some of his stories were difficult to credit, but gave an interesting
side light on the social history of the time. The limitations of conventual
life and the rules and regulations governing it did not always confine
him. He managed to find ways of living with them. In London he made
good use of his day off, on one occasion he had forgotten the time and
was in danger of getting home after the curfew at midnight. As he ran
from the tube station at Chalk Farm he heard the ticket collector call
after him: Good night, Cinderella! He was particularly taken by that.
     Kevin spent the last years of his life being cared for by the Domini-
can sisters and staff of St Mary’s Home, Stone. He endured the isolation
and loneliness he sometimes felt without complaint. He was visited by
the brethren and by his friends, especially Philomena Little who had
come to know him at Blackfriars, Oxford, and who cared for him with
great generosity and devotion. He died peacefully on 15th August, the
Feast of the Assumption, 2005 in the ninety third year of his age and the
sixty eighth of his profession. He is buried at Wolvercote in Oxford.

                              Felix Watts
                            21 November 2005
Clive Douglas Watts was born at Boreden, Hampshire on 31 December,
1918. His father, Major Watts, was a career soldier before taking up the
law. Given the military tradition in his family Clive was sent to Dover
College, a military school with a tradition of providing officers for the
Imperial Armies. On the day he finished school Clive was received into
the Catholic Church, a decision which enraged his father and distressed
his mother, neither of whom were Catholics. By this time the family
were resident in Ealing where Clive attended the Benedictine priory
church, a Downside foundation. He came close to entering at Downside
himself but his father managed to prevail on him to withdraw his appli-
cation. At the suggestion of Dom Dunstan Pontifex, Clive approached

the Dominicans and was accepted as a candidate by the provincial of the
time Fr Bernard Delaney. Fr Bernard found him ‘a very delightful per-
son’ and sent him off to the novitiate. Again his parents objected and
met with Fr Bernard to explain their objections. The provincial managed
to allay some of their fears although Felix’s father, as Clive became at
clothing, said that he would only last six months. Thus began a compli-
cated Dominican career which was to last for sixty-seven years.
    Felix was professed on 19 January 1939 and ordained to the priest-
hood on 29 September 1944. He was not chosen to undertake the lector-
ate and therefore not destined for an academic career; this may explain
his unfulfilled determination to obtain a doctorate at Cambridge in later
years. Instead, as soon as post-war travel conditions were eased, Felix
was sent to Grenada where he began an active and enthusiastic minis-
try. He remained devoted to the island and its people and he is still
fondly remembered there. His major achievement was the construction
of the church at Birchgrove, high in the rain forests of Grenada. Felix
designed it himself along the lines of an early Roman basilica. It is an
imposing memorial to his work there. His main inspiration, however,
was to begin a school for postulants to the Order. Felix believed that lo-
cal men must be recruited so that the Order might be planted in the re-
gion. Providentially, during a stop in Kingston, Jamaica, on a return
journey from long leave in England, he met Martin Simmonds who
wished to become a Dominican brother. Felix brought him to Birchgrove
and with a small group of other young men began a secret school for pos-
tulants in the presbytery there. During a provincial visitation all was
eventually discovered. The school was closed and Felix was sent home to
England to work as an assistant priest in Hinckley. His efforts were not
entirely in vain since the young Martin Simmonds was accepted as a
candidate for the Order and began his novitiate at Hawkesyard in Eng-
land. Felix was to maintain a close interest in the vocations of the Car-
ibbean brethren and there are letters from him to the Provincial of the
time expressing grave concern that the brothers from the islands were
not getting enough to eat and were not being given warm clothes.
    Felix remained in Hinckley for some years before being assigned to
Hawkesyard as promoter of vocations. He also kept bees. After some
time the increasing ill-health and financial distress of his parents
prompted his return to Dover to care for them. A brother remembers his
departure from Hawkesyard with bees swarming round the roof of the
van. Unfortunately, the van broke down in the Blackwall tunnel under
the Thames in East London and the bees fled the hives and began to
swarm closing the tunnel for most of the day. During Felix’s years in

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Kent the province offered generous help to his parents and successive
provincials allowed him to reside at home. After his father died he re-
mained caring for his mother until her death when he prepared to settle
his family affairs and return with some trepidation, both on his part and
that of the brethren in the province, to conventual life. During these
years he exercised a fruitful if eccentric ministry in Kent supplying in
parishes and helping out local priests. Unfortunately, he developed cer-
tain idée fixes one of which was an almost pathological suspicion and
dislike of Pope Paul VI. The long-suffering Archbishop of Southwark,
Cyril Cowderoy, wrote to the provincial on a number of occasions ex-
pressing his gratitude for Felix’s work but explaining that it would not
be possible for Felix to continue his ministry unless he moderated his
    In 1970 Felix returned to community life at Blackfriars, Cambridge.
He began a doctorate on St Thomas’s Theory of Quantity considered in
relation to his natural theology. His supervisor was Donald McKinnon
who was supportive and interested in a rather demanding candidate.
Felix enjoyed life in Cambridge and was engaged in many aspects of
university life, preaching for the Dean and on at least one memorable
occasion taking the service in the church of St Edward King and Martyr.
His academic supervisors found it difficult to determine his progress on
the doctorate and eventually he was asked by the provincial to move
from Cambridge. The doctorate was never completed and in the years
leading to his death Felix never surrendered his academic aspirations
and continued to feel that he had not been allowed to develop his full
    There then began a series of wanderings round the United Kingdom
which consisted of prolonged residence with friends. He resided for some
time in Guildford in a house put at his disposal by a friend and sup-
porter. At times he would resort to community life but there usually fol-
lowed a dispute with the prior or another member of the community.
Successive provincials found a proportion of their time and psychological
energies, which at times represented a considerable investment, ab-
sorbed in trying to devise a strategy to allow Felix to settle. All were de-
feated by Felix’s ingenuity and by his access to the revenues derived
from the sale of his parents’ property. His last port of call was Blackfri-
ars, Oxford where he was warmly welcomed and cared for by the prior,
Fr Malcolm McMahon for whom he retained constant respect and affec-
tion. Eventually, Oxford too proved unable to hold him and Felix re-
turned to Guildford where his health began to deteriorate. The provin-
cial attempted to persuade him to consider entering a religious care

home where his failing health might be monitored. In the end he took up
residence in a private care facility near Guildford.
     Felix was a restless character and he found his enforced stability in
Guildford as a great trial. Fr Columba Ryan, in his tribute to Felix in
the St Dominic’s, London, parish bulletin, spoke of him as serving in
many of our houses. He moved from place to place, but he felt that the
true centre of his life was Cambridge. For many years he struggled with
a research topic on St Thomas Aquinas and arithmetic. He always
seemed to be on the verge of writing something significant but never
quite made it. He felt this as a keen disappointment. It hurt him deeply
that people did not seem to appreciate the nature of his work and ideas.
This forced him into a deeper sense of isolation and at times an equally
deep suspicion that other people were using his ideas and profiting from
them. He often felt that he would leave nothing behind him to show that
he had passed this way.
     Shortly before his death, the provincial, returning from a trip to
Grenada, sent him some cuttings from the local newspaper of the church
in Birchgrove. He wrote to the provincial thanking him for the photo-
graphs, ‘jolly nice of you actually’, and saying that some ass had put up a
plaque in the church commemorate his ministry there. He always had
an idea that one day he would return to the island. On a couple of occa-
sions he telephoned the provincial, Fr Allan White, to ask for permission
to visit Grenada, but it was always after he had bought the ticket. His
determination was so deep that even when he was in failing health he
still struggled to make the journey. On one occasion he found himself
tipped out of a wheelchair by a flight attendant and threatened to sue
the airline. They gave him a complimentary ticket and he was able to
make another trip, during which he found himself sitting next to the
papal nuncio to Trinidad. Felix took the opportunity to explain the his-
tory and character of the Dominican mission in the Caribbean, which
would have lasted the whole ten hour trip, had not the nuncio been pro-
moted to business class.
     In the provincial archives there are many letters from priests in the
Southwark and Birmingham dioceses whom Felix assisted. They speak
of the high regard and affection in which he was held by their parishion-
ers. Felix seemed to be able to flourish in some environments, but he
could not flourish at home with his brethren. He could never be at home
with them. It was this aspect of restlessness which drew him to itinerant
life of a friar, and it was this restlessness which burdened him since in
then end he became a stranger to those with whom he could not live, but
neither could he leave. Felix died on 21 November, 2005 in the eighty-

                 Acts of the English Provincial Chapter 2008
seventh year of his age and the sixty-seventh year of his religious pro-

                 Sr Mary Raymund Richmond
                              25 March 2007
Margaret Winnefride Richmond, known as ‘Bunny’ to her family, was
born on 19 November, 1916, at Sutton in Surrey. She was baptized at
the Catholic parish church of Our Lady of the Rosary a few weeks later.
She was educated by the Daughters of the Cross at Carshalton, Surrey,
very close to where the English Dominican friars had taken refuge after
their flight from Bornhem in 1794 and where they had established their
short-lived school for boys. After leaving school Margaret moved to Ox-
ford to work with her sister and it was there that she came to know
Blackfriars, Oxford. She had already become interested in the Domini-
cans through reading the works of Father Bede Jarrett and her interest
was deepened through attending the liturgy at Blackfriars, especially
Compline, and listening to the sermons. During this time, like many
women of her generation, she was called up for war service but when
released from this in 1944 she applied to join the monastery of Domini-
can nuns at Carisbrooke on the Isle of Wight. She did not apply to join
the other Dominican monastery in Headington, Oxford, perhaps because
it was too close to her family and the places she had known. There were
twenty nuns at the time the oldest of whom had been born in 1881 and
who had made her profession in 1901. When she was clothed in the habit
Margaret received the name Raymund. Sister Mary Raymund’s compan-
ion in the novitiate, although she was at least a year ahead of her, was
Sr Mary Sabina Cremmin, who was twenty-four years her senior and
who had previously been a member of the Congregation of Dominican
Sisters of Stone. Sister Raymund combined unusual traits of personality
in that she had a delicate sensibility allied with an intense sense of de-
termination. Life was not easy in a Dominican monastery at the best of
times but in the privations of war time and the austerity that followed
the cessation of hostilities, times were hard indeed. The Carisbrooke
nuns maintained a strict observance of poverty and of fidelity to the di-
vine office, rising in the night for Matins. Whilst at Carisbrooke Sr
Raymund developed a remarkable skill in calligraphy and she was often
called upon to provide official scrolls for those taking up public office or
being presented with awards for public service. She was also generous in
remembering the profession and ordination days of the brethren. A

beautifully written and illuminated card with a specially chosen spiri-
tual text would often arrive on the celebration day.
    Her own description of her time at Carisbrooke was as a ‘hidden life
of prayer’. In 1989 the monastery at Carisbrooke was closed and most of
the remaining nuns moved to Rosary Priory, Bushey, Hertfordshire, the
mother house of the Dominican sisters of St Catherine of Siena on the
outskirts of London. There they were able to continue a life of prayer
and regular observance without many of the stresses and strains of
maintaining a building and a whole way of life which had marked their
last years in Carisbrooke. Sister Raymund accepted her growing infir-
mity with great fortitude. She spent the last weeks of her life being
cared for by the Dominican sisters and lay staff at St Mary’s Home,
Stone, where she died peacefully on 25 March, 2007 in the ninety-first
year of her age and the sixty-second of her religious profession. She is
buried in the sisters’ cemetery at Bushey near to the other nuns of
Carisbrooke who died there.

                          Ignatius Wilmot
                              29 March 2007
Winford Wilmot was born in Jamaica on 7th June, 1928. All his life he
remained a proud Jamaican and spoke with an accent and vocabulary
which was very much marked by the linguistic rhythms of his country.
Some who were new to the Caribbean found him difficult to understand
at first but as they grew accustomed to his pattern of speech soon found
in him an original and humorous spirit. On one occasion he remarked to
the provincial about the influence he and another senior friar of the vi-
cariate had exercised on a younger friar, he said ‘we growed him up you
know Father’. Through his work in the sacristy and in the house Brother
Willie, as he was commonly known, had a great influence on several
generations of altar servers and church workers. Jamaica has tradition-
ally been Jesuit territory staffed by the members of two provinces of the
Society, one in the United States and one in Canada. Winford came to
know the Society and since its presence was the most prominent and
defined of male religious orders in the island, he applied to join the Soci-
ety and was admitted as a lay-brother. He entered the novitiate of the
New York province but did not settle and was not admitted to profes-
sion. On his return to Jamaica he discovered that the English Domini-
cans had made a foundation from Grenada and Barbados at St Teresa’s
in Vineyard Town, Kingston. He found their way of life congenial ap-

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plied and was accepted. He began the novitiate at St Martin’s Priory,
Mount St Irvin’s, Grenada.
     Mount St Irvin’s had been granted to the Dominicans by Bishop
Justin Field OP and was confirmed in their possession as long as it re-
mained a house of formation. It had been established as a novitiate in
1967 and had welcomed the first Caribbean members of the province to
be formed in their native region. Mt St Irvin’s was magnificently situ-
ated high on a hill above Grenville with wonderful views over the Carib-
bean and a splendid avenue of palm trees which was used as a landmark
by pilots landing at Pearls Airport, which was then the only landing
place in Grenada. The life was austere and the style of life very much
influenced by the pattern or religious discipline which had prevailed in
the province in former years. Winford took the name Ignatius as a trib-
ute to his former Jesuit affiliation but was usually known as Willie. Wil-
lie had two companions in the novitiate, Brother Clement Paul and an-
other who left. His time at Mount St Irvin’s was not the happiest for
him. He found the rural environment slightly hard to take and ex-
pressed himself forcefully in later years against the idea that he might
return to Grenada. His view was that compared to the spacious metro-
politan air of Jamaica Grenada was a rural backwater. He certainly had
no fond memories of the manual labour in the fields around the priory.
He made his profession at Mount St Irvin’s on 16th November, 1969.
     In 1973 Brother Willie moved to St Teresa’s in Kingston where he
was to remain for the rest of his life. The community was composed of
two priests, Raphael Gallagher and Daniel Woolgar and three co-
operator brothers. Raphael was the parish priest and Danny assisted
him and taught in St Michael’s Seminary. Willie then began a long pe-
riod as sacristan of St Teresa’s, a ministry he exercised with vigilance
and devotion. He was well known to all of the priests on the island as he
had also served as sacristan to the cathedral in Kingston. He, along with
Brother Louis Fergus, developed a great apostolate amongst the young
people of the parish and beyond always offering an open ear, the assur-
ance that a confidence would be kept and also acting as a mediator in
family disputes. Many of his acquaintances became priests and he often
remarked that he had ‘growed’ them up, including Edgerton Clarke,
subsequently Archbishop of Kingston.
     We are told in the scriptures that ‘zeal for your house has consumed
me’, this could certainly apply to Willie’s ministry as sacristan. St John
Macias, of our order, is often depicted with a huge bunch of keys around
his neck; Willie was very much in this tradition. He was often to be seen
festooned with formidable bunches of keys. He was utterly punctual and

reliable and had keys to every conceivable lock and bolt in the house and
church. He was so zealous of the security of God’s house that unsuspect-
ing brethren sometimes found themselves locked in and confined in the
church until they could attract the attention of another friar who would
get Brother Willie to release them. In his last years Willie was affected
by a form of Alzheimer’s disease which was a great trial to him. In his
confusion he was much fortified and strengthened by the traditional de-
votions which had carried him through life. He was a gentle and kind
friar who exercised the traditional ministry of the co-operator brother
welcoming the faithful to church and caring for their families. He died
on 26 March, 2007 in Kingston, in the seventy-ninth year of his age and
the thirty-eighth year of his profession.

                        Andrew Forshaw
                              6 June 2007
Andrew Robert Forshaw was born in Oldham on 13 August 1973. He
was educated at the Blue Coat School, a voluntary aided comprehensive
school in Oldham and in 1991 he went up to the University of Edinburgh
to read for a Theology degree. Whilst there he was instructed and re-
ceived into the Orthodox Church but failing to find his home there he
eventually underwent instruction and was received into the Roman
Catholic Church at our university chaplaincy in George Square, Edin-
burgh. Andrew did well in his university studies and was possessed of
an able intellect. He eventually applied to join the Order and was ac-
cepted. He made his profession on 21 September 1996 and then moved to
Oxford to begin philosophy and theology studies. He embarked on a phi-
losophy and theology degree at Oxford University and was awarded a
First Class Honours degree in the final honours schools. He had ambi-
tions to continue in academic life but the provincial insisted that he
move from Oxford and undertake an apostolate in London. In undergo-
ing a pastoral placement there as a deacon he worked in the hospitals
and the schools. This work was not naturally congenial to him and he
confessed that at first he was rather frightened of this kind of engage-
ment. As time progressed he lost some of this fear and his work was fa-
vourably commented on by those to whom he ministered and by whom
he was supervised. So, it came as some relief to him when the provincial
assigned him to London. He said that he was afraid of something much
    Andrew was a highly intelligent man, cultivated and well-read as
well as being a gifted musician, during his time in Oxford, he played the

                 Acts of the English Provincial Chapter 2008
Organ in the Catholic Chaplaincy and in a labour of love, devoted much
time and energy to developing the liturgical and musical resources of
Blackfriars. Andrew had an appearance of external calm which could
sometimes be taken for aloofness or lack of interest in what surrounded
him and in people who did not appeal to him or whom he found remote
in terms of interest or education. He sometimes appeared not to be cut
out for the rough and tumble of parochial life. In fact his appearance of
aloofness stemmed from a certain personal shyness and a lack of confi-
dence. He never inhabited the priestly role with any degree of ease. It
may be that his experience of Catholicism before he entered the Order
was too narrow and he had not been exposed to a sufficient variety of
Catholic experiences. He could be volatile and at times one heard of dif-
ficult situations in which he had been involved. Those who knew Andrew
during his period in London found him courteous and regular in his at-
tendance at Office and Mass. In his work in the hospital, his kindness to
the sick was remarked on by many.
     His time in London made him think that despite its being a conge-
nial community in many ways, it did not compensate for the aridity
which he felt in his own life. He at first thought that a return to study
would help to solve some of the difficulties he was experiencing. The
provincial was reluctant to consent to this since he believed that An-
drew’s personal difficulties needed to be faced and either healed or ac-
cepted before there could be any stability in his religious life. Andrew
felt unable to accept this and asked for leave of absence.
     In the years that followed, abstracted from the regular discipline
which, in theory, religious life offers, Andrew’s personal problems in-
creased since he had no way of avoiding them or salving them. He em-
barked on a serious decline which gave grave cause for concern to his
friends and was a constant anxiety to his superiors. Andrew did not
break contact entirely with the province but ensured that he would al-
ways be in control of what contact there was. His personal and physical
disintegration led to an accident in June, 2007. He fell and struck his
head and never regained consciousness dying on 6 June, 2007. He was in
the thirty-fourth year of his age and the eleventh of his religious profes-

                         Gordian Marshall
                            14 December 2007
John Francis Marshall, the son of Henry and Dorothy Marshall (née
Lancaster) was born in Portobello, Edinburgh on 19 November, 1938.

His family were regular worshippers at the Catholic parish church of St
John, Portobello, where Canon Franklin an Englishman and a great
friend of Father Fabian Dix OP was the parish priest. John had one sis-
ter, Teresa, who was some years older than he. John was educated at
Holy Cross High School, a newly-established Catholic secondary school
in Edinburgh where one of his classmates was Keith O’Brien now Car-
dinal Archbishop of St Andrews and Edinburgh. Cardinal O’Brien re-
members the young John as a reserved and serious boy who from an
early age was determined to be a Dominican friar. This ambition, as he
said himself, was aroused during a pilgrimage to Lourdes when he met
the dynamic and charismatic Scottish Dominican, Fr Anthony Ross. Fr
Anthony had recently returned to the Dominican house in Edinburgh to
begin doctoral studies in the university. From the age of 10 John held
firm to his determination to become a Dominican. Every Saturday morn-
ing he would make his way across the city to serve Mass in the Domini-
can chapel in George Square. In 1955 John wrote to the Provincial, Fr
Hilary Carpenter, asking if he might be considered for the novitiate of
September, 1956. Fr Hilary accepted him and John entered the novitiate
at Woodchester accordingly the following year. He was the youngest of a
group of fourteen novices and was given the name Gordian. His family
were great admirers of the Archbishop of St Andrews and Edinburgh,
Gordon Joseph Gray, and John had hoped to take the name Gordon but
was informed that it was not a suitable religious name. He was ordained
in 1963 and having finished the studies was sent to teach at Llanarth
which was then a preparatory school for Laxton. He was happy there
until a letter came from the provincial advising him that he was to move
to Hawkesyard to assume, in September, 1967, the post of Novice Mas-
ter of co-operator brothers. He did not think himself ideally suited to the
task but accepted it obediently and loyally, two virtues which were to
characterize the whole of his religious life. He carried out the task cou-
rageously even if meant conflict with others who believed it should be
executed differently. As he once wrote to the provincial ‘…as long as I
have any responsibility for the brothers, however slight it in fact seems
to be, I feel I must take a strong stand for what I see to be their interests
and rights’. The fusion of the lay and clerical novitiates obviated the
need for a separate Master of Brothers and Gordian then found himself
involved in the development of the Hawkesyard/Spode Conference Cen-
     During his time at Hawkesyard he acted as an effective bursar but
also began with Sr Assunta Kirwan OP and Fr Isidore Clarke OP an ex-
tremely fruitful apostolate to schools. He would visit schools and en-

                 Acts of the English Provincial Chapter 2008
courage pupils to come with their teachers to Spode for Scripture courses
which were highly successful events. Many of the children who partici-
pated in these courses kept in touch with him afterwards through their
adult lives. Gordian was an extremely good teacher and a very profound
listener. He sometimes felt that life at Spode was a little confining and
that more use could have been made of his considerable gifts as a com-
municator. He was invited to apply for a post as Roman Catholic Assis-
tant Advisor to the BBC which would have involved presenting and
commissioning programmes. There was a strong likelihood that he
would be appointed but objections were raised by powerful figures who
believed he was indispensable at Spode. Despite being attracted by the
position Gordian declined to let his name go forward and when the op-
portunity arose again a few years later the tide had turned and it was
offered to a layman instead. Whatever disappointment he might have
felt remained unexpressed. Interested by his work with schools he was
prompted to ask if he might do a degree in education which would qual-
ify him to teach. In 1973 he began a course at Trinity and All Saints Col-
lege in Leeds. Although he never taught full-time in the classroom it was
this qualification which enabled him to be appointed some years later to
St Andrew’s College of Education, Bearsden, Glasgow which subse-
quently amalgamated with the University of Glasgow to form its educa-
tion faculty.
     In 1985 he was asked by the Provincial to take up the position of
Chaplain at the Leicester Poytechnic, subsequently De Montfort Univer-
sity. He exercised a fruitful ministry there, again serving as bursar and
contributing much to the life of the community until asked in 1990 to go
to Glasgow as superior of the community, a post he was to occupy until
his death. When he first went to Glasgow he had no outside ‘job’. He con-
tinued to teach at Leo Baeck College, a college for the training of re-
formed Jewish rabbis and regularly commuted to London. Gradually, he
developed all kinds of work until invited to join the faculty at St An-
drew’s College. As he said himself, his work in the inter-religious dia-
logue arose slowly. He did not seek it out but he found himself more and
more engaged in it. He was frequently invited to conferences where his
fluent German helped to make him widely known. He was a respected
authority in the field as witnessed by the many tributes from official
bodies of so many religions which were sent to the brethren after his
death. He was a great asset at any meeting not simply because of his
analytical skills but also because of his remarkable gifts as a peace-
maker. He had his own views as to how things should be done and some
expressions of Dominican life caused him to be wary, but he would al-

ways try to work for the common good and for peace in a community, but
not at the price of speaking the truth, but it was always spoken in love.
     When the Dominican community moved house in Glasgow from
Queen’s Drive to St Columba’s in Maryhill, Gordian worked hard to
make the move possible. It is clear now with the benefit of hindsight
that it exhausted him and that in the last year of his life he felt physi-
cally drained. In 2007 he was invited by the Master of the Order to un-
dertake the moderation of the English language sessions of the General
Chapter of Bogotá. There were five members of our province present at
the Chapter in various capacities. From the outset Gordian found the
altitude difficult and a strain. He remained uncomplaining and was a
regular attender at the evening ‘whisky sessions’ sponsored by the Eng-
lish brethren in the capitulars’ common room. As the Chapter continued
Gordian began to weaken and was taken ill a couple of days before it
ended. He received excellent medical care in the Dominican sisters’ hos-
pital in Bogotá. He was well accommodated and took pleasure in telling
the provincial of how many bishops had died in his well-appointed room
there. Some concern was expressed over his medical condition but he
made light of it and was determined to return to Scotland at the earliest
opportunity. We owe a great debt of gratitude to our Colombian Domini-
can brothers and sisters for their care of Gordian.
     Gordian had suffered from an enlarged heart, a leaking heart valve
and chronic lymphatic Leukemia for some years. He had also been
weakened by an attack of brucellosis contracted in Malta. He accepted
all of this with great fortitude and seemed not to be excessively worried
by his medical condition. It came as a great shock to all to hear of his
sudden death from heart failure as a result of an attack of influenza on
14 December, 2007.
     His funeral at St Columba’s, Glasgow, was attended by the Cardinal
Archbishop of St Andrews and Edinburgh, the Archbishop of Glasgow, a
large company of priests and religious and by many friends who had
come from all over the United Kingdom and beyond. In his homily the
Provincial recalled that Gordian had died of obedience. He had not been
excited at the prospect of going to Bogotá but accepted because the Mas-
ter had asked him and he could not contemplate objecting. It was un-
doubtedly the pressure of living at such a high altitude which had dam-
aged his heart.
     Gordian came into his own in the province in his last twenty years.
He had sometimes felt alienated or marginalized in the past but in re-
cent years he had assumed something of the role of ‘elder statesman’ as
an industrious member of the Economic and Provincial Councils. Suc-

                Acts of the English Provincial Chapter 2008
cessive provincials found in him a loyal supporter, a discreet friend, a
wise counsellor and a devoted and obedient brother. We had thought
that he had many more years of faithful service to offer but those who
knew him well believe that he realised that his days were drawing to a
close and that he had begun to prepare to complete his baptism. He was
buried in Glasgow on a bitterly cold day 21 December 2007.


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